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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 2:1–4. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace (Gen 49:5); and yet, soon after, Moses appears a descendant from him, that he might typify Christ, who came in the likeness of sinful flesh and was made a curse for us. This tribe began to be distinguished from the rest by the birth of Moses, as afterwards it became remarkable in many other instances. Observe, concerning this newborn infant,
I.How he was hidden.
It seems to have been just at the time of his birth that the cruel law was made for the murder of all the male children of the Hebrews; and many, no doubt, perished by the execution of it. The parents of Moses had Miriam and Aaron, both older than he, born to them before this edict came out, and had nursed them without that peril: but those that begin the world in peace know not what troubles they may meet with before they have got through it. Probably the mother of Moses was full of anxiety in the expectation of his birth, now that this edict was in force, and was ready to say, Blessed are the barren that never bore, Luk 23:29. Better so than bring forth children to the murderer, Hos 9:13. Yet this child proves the glory of his father's house. Thus that which is most our fear often proves, in the issue, most our joy. Observe the beauty of providence: just at the time when Pharaoh's cruelty rose to this height the deliverer was born, though he did not appear for many years after. Note, When men are projecting the church's ruin God is preparing for its salvation. Moses, who was afterwards to bring Israel out of this house of bondage, was himself in danger of falling a sacrifice to the fury of the oppressor, God so ordering it that, being afterwards told of this, he might be the more animated with a holy zeal for the deliverance of his brethren out of the hands of such bloody men.
1.His parents observed him to be a goodly child, more than ordinarily beautiful; he was fair to God, Act 7:20. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, Exo 34:29. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson (Jdg 13:24, Jdg 13:25), an early forwardness into Samuel (Sa1 2:18), wrought an early deliverance for David (Sa1 17:37), and began betimes with Timothy, Ti1 3:15.
2.Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, Three months they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too (Mat 2:13), and was wonderfully preserved, when many innocents were butchered. It is said (Heb 11:23) that the parents of Moses hid him by faith; some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel's preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king's commandment. Note, Faith in God's promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God's. Again, Faith in God will set us above the ensnaring fear of man.
II.How he was exposed.
At three months' end, probably when the searchers came about to look for concealed children, so that they could not hide him any longer (their faith perhaps beginning now to fail), they put him in an ark of bulrushes by the river's brink (Exo 2:3), and set his little sister at some distance to watch what would become of him, and into whose hands he would fall, Exo 2:4. God put it into their hearts to do this, to bring about his own purposes, that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance from this imminent danger a specimen might be given of the deliverance of God's church, which now lay thus exposed. Note,
1.God takes special care of the outcasts of Israel (Psa 147:2); they are his outcasts, Isa 16:4. Moses seemed quite abandoned by his friends; his own mother durst not own him: but now the Lord took him up and protected him, Psa 27:10.
2.In times of extreme difficulty it is good to venture upon the providence of God. Thus to have exposed their child while they might have preserved it, would have been to tempt Providence; but, when they could not, it was to trust to Providence. "Nothing venture, nothing win." If I perish, I perish.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Thus Moses in a former age
Escaped proud Pharaoh’s foolish law,
And as the savior of his race
Prefigured Christ who was to come.
A cruel edict had been passed
Forbidding Hebrew mothers all,
When sons were born to them, to rear
These virile pledges of their love.
Devoutly scornful of the king,
A zealous midwife found a way
To hide her charge and keep him safe
For future glory and renown.
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Summary
Exodus 2:3 vividly portrays Jochebed's desperate yet faithful act to preserve her infant son, Moses, from Pharaoh's genocidal decree. Unable to conceal him any longer, she meticulously crafted a specialized waterproof vessel from papyrus reeds, sealed with bitumen and pitch, and strategically placed the child within it among the reeds along the Nile's bank. This pivotal moment underscores divine providence, demonstrating God's sovereign hand in safeguarding Israel's future deliverer through humble means and a mother's profound, courageous love, setting the stage for the nation's miraculous redemption.
Context
Literary Context
Exodus 2:3 is nestled within the opening narrative of Moses' birth and early life, immediately following the account of his mother's successful three-month concealment of him. This verse marks a critical turning point where the immediate threat of Pharaoh's decree to cast all Hebrew male infants into the Nile (Exodus 1:22) forces Jochebed to relinquish her direct protection. The preceding verses establish the escalating oppression of the Israelites and Pharaoh's increasingly brutal measures, making Jochebed's act not merely an isolated event but a direct response to a life-or-death crisis. The placement of the ark in the river's reeds directly sets up the dramatic discovery by Pharaoh's daughter in the subsequent verses, initiating the miraculous chain of events that would lead to Moses' upbringing in the very palace from which the decree originated.
Historical & Cultural Context
The setting is ancient Egypt, a powerful empire that enslaved the Israelites. Pharaoh's decree was a calculated attempt to control the burgeoning Hebrew population, reflecting a common ancient Near Eastern strategy of eliminating perceived threats. The Nile River was the lifeblood of Egypt, central to its economy, religion, and daily life. It was also the designated place of death for Hebrew male infants. The materials used for the ark—bulrushes (papyrus), slime (bitumen), and pitch—were readily available and commonly used in ancient Egypt for constructing lightweight boats and waterproofing. Papyrus was a versatile plant used for everything from writing material to boats, while bitumen and pitch were natural sealants. Jochebed's actions reflect the desperate measures taken by an oppressed people, yet also highlight the ingenuity and resourcefulness required for survival under such tyrannical rule.
Key Themes
This verse powerfully contributes to several overarching themes in Exodus and the broader biblical narrative. Firstly, it exemplifies Divine Providence and Sovereignty, showcasing God's unseen hand orchestrating events to preserve His chosen instrument despite overwhelming human opposition. Jochebed's act, born of desperation, becomes the means through which God's plan unfolds. Secondly, it highlights Faith Amidst Adversity, as Jochebed's decision to entrust her child to the river, rather than allow him to be directly murdered, is an act of profound faith, trusting God with the life she could no longer protect. This echoes the faith of other biblical figures who acted in seemingly impossible situations, as celebrated in Hebrews 11:23. Thirdly, the motif of Salvation Through Water is introduced, foreshadowing Moses' later role in leading Israel through the Red Sea and establishing a pattern of God using water as both a means of judgment and salvation. Finally, the use of the term "ark" for Moses' vessel introduces a profound Typological Connection to Noah's ark, linking Moses' individual salvation from watery death to a broader theme of divine preservation and new beginnings for humanity and God's people.
Exposition and Analysis
Key Word Analysis
From an uncertain, perhaps foreign, derivation, this word refers to a box or chest. Its profound significance lies in its exclusive use in the Old Testament for only two vessels: Noah's ark (e.g., Genesis 6:14) and Moses' basket. This deliberate linguistic choice by the biblical author immediately draws a theological parallel between the two, signifying a vessel of divine preservation and a new beginning amidst overwhelming destruction.
Properly an absorbent plant, specifically the papyrus. This material was common in ancient Egypt for various constructions, including lightweight boats. Its choice here emphasizes the humble, natural, and readily available means God uses to accomplish His grand purposes, contrasting with the might of Pharaoh's empire.
Derived from a root meaning "to boil up," this term refers to bitumen or asphalt, often found rising to the surface of the earth. It was a common ancient sealant and waterproofing agent, indicating Jochebed's practical ingenuity and meticulous effort to ensure the ark's buoyancy and the child's safety.
Verse Breakdown
"And when she could not longer hide him"
This phrase establishes the immediate crisis and the mother's desperation. For three months, Jochebed had defied Pharaoh's decree, but the infant's growth and natural sounds made continued concealment impossible, forcing her hand into a new, public act of faith.
"she took for him an ark of bulrushes"
This describes Jochebed's proactive and ingenious solution. The "ark" (Hebrew tebah), made of papyrus reeds, signifies not merely a basket but a deliberate vessel of salvation, echoing Noah's ark and highlighting divine design.
"and daubed it with slime and with pitch"
This detail underscores the practical effort and care Jochebed put into her desperate act. "Slime" (bitumen) and "pitch" (tar) were ancient waterproofing agents, ensuring the ark's buoyancy and the child's protection from the water, demonstrating both human ingenuity and a trust that the vessel would hold.
"and put the child therein; and she laid [it] in the flags by the river's brink"
This describes the culmination of her effort and the strategic placement. Placing Moses in the very river intended for his death is an act of profound irony and faith. The "flags" (reeds) provided a measure of concealment and stability, setting the stage for his miraculous discovery by Pharaoh's daughter, rather than being swept away by the current.
Literary Devices
Exodus 2:3 is rich with literary devices that amplify its theological significance. The most prominent is Symbolism, where the "ark" itself becomes a powerful symbol of divine preservation and new beginnings, directly paralleling Noah's ark. The Nile River, intended as a grave, ironically becomes the pathway to salvation, highlighting Irony. The meticulous construction of the ark, despite its humble materials, underscores the Foreshadowing of Moses' future role as a deliverer who will lead his people through water (the Red Sea) to freedom. Furthermore, the entire scene functions as Typology, presenting Moses' salvation as a type or pattern of God's greater redemptive acts, particularly the ultimate deliverance through Christ. The narrative also employs Pathos, evoking deep empathy for Jochebed's desperate situation and courageous act of maternal love.
Theological and Thematic Connections
Exodus 2:3 profoundly illustrates God's active, sovereign providence, demonstrating that His plans are not thwarted by human tyranny but often unfold through the seemingly ordinary, desperate acts of faithful individuals. Jochebed's act of faith, born out of a dire situation, becomes the very means through which God preserves His chosen deliverer, Moses, setting in motion the grand narrative of Israel's exodus. This passage teaches that God works through humble means and human obedience, even when the outcome is uncertain, to accomplish His redemptive purposes, proving His ultimate control over history.
Reflection and Application
Exodus 2:3 serves as a powerful testament to the transformative power of faith and the unwavering nature of God's providence, even in the darkest of times. Jochebed's courageous act, born of desperation but rooted in profound trust, challenges us to consider our own responses when faced with seemingly insurmountable obstacles. When our human efforts are exhausted and conventional solutions fail, are we willing to surrender our deepest fears and trust God with what we hold most precious? This passage reminds us that God often uses humble, seemingly insignificant acts of obedience to accomplish His grandest purposes. It encourages us to act faithfully, even when the path ahead is unclear, knowing that our sovereign God can orchestrate miraculous outcomes from the most vulnerable of circumstances. Our faith is not in the strength of our own plans, but in the omnipotence of a God who can turn a death sentence into a pathway to deliverance.
Questions for Reflection
FAQ
Why is the vessel called an "ark" (tebah) and not just a basket?
The Hebrew word tebah (תֵּבָה) is profoundly significant because it is used only twice in the entire Old Testament: here for Moses' vessel in Exodus 2:3 and for Noah's Ark in Genesis 6:14. This intentional linguistic choice by the biblical author creates a powerful theological parallel. Just as Noah's ark preserved humanity from a global flood, Moses' ark preserved the future deliverer of Israel from a genocidal decree. Both vessels represent divine intervention, salvation from watery judgment, and the beginning of a new era for God's people. It elevates Moses' humble basket to a symbol of God's redemptive work.
What does Jochebed's act tell us about God's providence?
Jochebed's act is a profound demonstration of God's providence, which is His continuous oversight and control over all of creation and events. While Jochebed's action was born of desperation and maternal love, it was also an act of faith that God used to accomplish His sovereign will. God did not directly intervene by, for example, striking Pharaoh down or sending an angel to rescue Moses. Instead, He worked through Jochebed's ingenuity, her faith, and the seemingly random placement of the ark in the reeds. This illustrates that God's providence often operates through ordinary human actions, natural means, and the orchestration of circumstances (like Pharaoh's daughter discovering the ark) to achieve His divine purposes, even in the face of immense evil and human opposition. It shows that God is actively involved in the details of history, guiding events towards His redemptive plan.
Christ-Centered Fulfillment
The miraculous preservation of Moses in the ark of bulrushes from Pharaoh's decree of death serves as a profound type of Christ, foreshadowing the ultimate Deliverer. Just as Moses was God's chosen instrument to lead His people out of bondage in Egypt through the waters of the Red Sea, Jesus Christ is the ultimate Deliverer who saves humanity from the bondage of sin and death. Moses' humble beginnings, placed in a fragile vessel, parallel Christ's own humble incarnation, born in obscurity in Bethlehem and laid in a manger. The salvation of Moses through water, leading to a new life and a new covenant for Israel, powerfully prefigures Christ's own victory over death through His resurrection, which brings about a new covenant and eternal salvation for all who believe, as prophesied in Deuteronomy 18:15 and affirmed in Acts 3:22. Both figures are presented as mediators between God and humanity, but Christ is superior, the Lamb of God who truly takes away the sin of the world (John 1:29). Moses' rescue from the waters of death ultimately points to Christ's triumph over the grave, offering true freedom and life to all who are "in Christ" (2 Corinthians 5:17).