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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 2:5–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: The babe wept, which moved the compassion of the princess, as no doubt his beauty did, Exo 2:5, Exo 2:6. Note, 1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! Eze 16:5, Eze 16:6. 2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them. 3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, Psa 22:9, Psa 22:10. 4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. O Lord, how wonderful are thy counsels!
II.Moses well provided with a good nurse, no worse than his own dear mother, Exo 2:7-9.
Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, Kg1 3:27.
III.Moses preferred to be the son of Pharaoh's daughter (Exo 2:10), his parents herein perhaps not only yielding to necessity, having nursed him for her, but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, Act 7:22. Note,
1.Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Psa 113:7, Psa 113:8. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that the heavens do rule.
2.Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and king in Jeshurun; by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.
IV.Moses named.
The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa 19:25. And his tuition at court was an earnest of the performance of that promise, Isa 49:23, Kings shall be thy nursing fathers, and queens thy nursing mothers.
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Summary
Exodus 2:6 narrates the pivotal moment when Pharaoh's daughter discovers the infant Moses, hidden in a papyrus ark among the reeds of the Nile. Overcome by the baby's cries, she is moved with profound compassion, immediately discerning his identity as one of the Hebrew children targeted by her father's genocidal decree. This unexpected act of mercy, originating from within the very household of Israel's oppressor, is a clear demonstration of divine providence, setting in motion God's intricate plan for the redemption of His people through the life of their future deliverer.
Context
Literary Context
This verse is a critical turning point within the broader narrative of Moses's birth and early life, detailed in Exodus 2. It immediately follows the desperate actions of Moses's parents, Amram and Jochebed, who, defying Pharaoh's decree to kill all male Hebrew infants (Exodus 1:22), hid their son for three months. When they could hide him no longer, they placed him in a specially prepared ark and set it among the reeds of the Nile, with his sister Miriam watching from a distance (Exodus 2:1-4). Pharaoh's daughter's discovery in Exodus 2:5 and her subsequent compassion in Exodus 2:6 directly lead to Moses being nursed by his own mother and then adopted into the royal household (Exodus 2:7-10), a crucial development for his future role as Israel's deliverer.
Historical & Cultural Context
The historical backdrop is the severe oppression of the Israelites in Egypt, a period marked by forced labor and the systematic attempt by Pharaoh to control their population through infanticide. Pharaoh's decree to throw all newborn Hebrew boys into the Nile was a calculated act of genocide, aimed at weakening the Hebrew populace and preventing any potential uprising. In this context, for an Egyptian princess—the daughter of the very monarch who issued this decree—to show compassion and rescue a Hebrew infant was an act of profound cultural and political defiance. The Nile itself was central to Egyptian life and religion, often associated with life and fertility, making it ironically the instrument of death for the Hebrew boys, yet also the place of Moses's salvation. Her bathing in the Nile was a common practice, but her presence at that precise spot and time underscores the miraculous nature of Moses's rescue.
Key Themes
Exodus 2:6 powerfully illustrates several foundational themes. Foremost is Divine Providence and Sovereignty, showcasing God's meticulous oversight of events, even working through unexpected individuals and hostile environments to achieve His purposes. The verse highlights God's Protection of the Vulnerable, as the helpless infant Moses, abandoned to the river, is divinely preserved from certain death. It also introduces the theme of Compassion as a Catalyst for Deliverance, demonstrating how a single act of mercy, divinely inspired, can alter the course of history. This compassion stands in stark contrast to the cruelty of Pharaoh, setting up a broader theme of the Clash of Kingdoms—the oppressive kingdom of Egypt versus God's redemptive plan for His people, a conflict that will unfold throughout the book of Exodus.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to weep; generally to bemoan." This is not a mere whimper but a deep, expressive, and perhaps desperate cry. The infant's weeping serves as a powerful, visceral appeal to Pharaoh's daughter, cutting through any potential prejudice or allegiance to her father's decree. It humanizes the "babe," transforming him from an anonymous, condemned Hebrew child into a vulnerable, suffering individual. This emotional response is crucial, as it directly triggers the princess's compassion.
A primitive root meaning "to commiserate; by implication, to spare." This word signifies a profound pity or mercy that leads to an act of preservation or sparing. Pharaoh's daughter's compassion is not a fleeting emotion but a decisive act of defiance against her father's genocidal policy. It reflects a moral sensibility that transcends the prevailing cultural and political pressures, aligning her action with God's own character of mercy and preservation. This châmal is the turning point for Moses's life and, by extension, for the future of Israel.
From a root meaning "to be active"; concretely, a boy (from infancy to adolescence); by implication, a servant. While H3206 (yeled) also means "child," naʻar here emphasizes the very young, active, and vulnerable state of the infant. The use of naʻar highlights Moses's helplessness and innocence, making his weeping all the more poignant and the princess's compassion all the more remarkable. He is a "babe" in every sense, utterly dependent, yet destined for greatness.
Verse Breakdown
"And when she had opened [it], she saw the child:"
This clause marks the dramatic culmination of the preceding events. The "it" refers to the ark (or basket) in which Moses was placed, specifically designed to protect him from the water. Pharaoh's daughter's action of "opening" reveals the hidden life within, signifying the unveiling of God's hidden plan. Her "seeing" the child is more than a mere glance; it is an encounter that immediately shifts the narrative's trajectory, moving from the desperate concealment of Moses to his miraculous discovery.
"and, behold, the babe wept."
The interjection "behold" (וְהִנֵּה, v'hineh) draws immediate attention to the infant's state. The weeping of the "babe" (naʻar) is the critical element that transforms the princess's observation into an emotional response. This is not a passive cry but an active lament (bâkâh), a sound that universally evokes sympathy and a desire to alleviate distress. It is God's subtle, yet powerful, means of appealing to the princess's humanity, overriding the dehumanizing decree of her father.
"And she had compassion on him,"
This is the pivotal moment of the verse. The Hebrew word for "compassion" (châmal) implies a deep emotional response leading to an act of sparing or mercy. This act is profoundly counter-cultural and rebellious against her father's decree. Her compassion is not accidental but divinely inspired, a testament to God's ability to work through unlikely agents, even those within the very system of oppression, to advance His redemptive purposes. This single act of mercy ensures the survival of Israel's future deliverer.
"and said, This [is one] of the Hebrews' children."
Despite the concealment and the child's infancy, Pharaoh's daughter immediately recognizes Moses's ethnic identity. This recognition could be due to the location (near Hebrew dwellings), the child's appearance, or simply an intuitive understanding. Her accurate identification underscores the gravity of her decision: she knowingly chooses to save a child explicitly targeted for death by her own father, making her act of compassion an overt defiance of royal authority and a profound statement of moral conviction.
Literary Devices
Exodus 2:6 is rich with literary devices that amplify its theological significance. Irony is prominent, as the very daughter of the oppressor becomes the instrument of salvation for the oppressed. Pharaoh's decree to kill Hebrew boys in the Nile is subverted when the Nile becomes the means of preservation for the most important Hebrew boy. Divine Providence serves as a powerful narrative device, subtly guiding every detail: the ark's placement, Pharaoh's daughter's arrival, and the baby's timely cry. This orchestration highlights God's sovereignty over human decrees and natural events. The Symbolism of the ark (Hebrew: tevah, the same word used for Noah's ark) suggests salvation from judgment through water, foreshadowing Moses's role in leading Israel through the Red Sea. The Contrast between Pharaoh's cruelty and his daughter's compassion underscores the moral and spiritual battle at play, setting the stage for the ultimate confrontation between God and Pharaoh. The baby's weeping acts as a powerful motif, a universal sign of vulnerability that transcends cultural barriers and elicits a saving response.
Theological and Thematic Connections
Exodus 2:6 profoundly illustrates God's active and intricate involvement in human history, particularly in the protection and deliverance of His chosen people. It demonstrates that God's plans are not thwarted by human wickedness or oppressive decrees; rather, He can orchestrate circumstances and move hearts in the most unexpected ways, even within the enemy's camp, to achieve His sovereign purposes. Pharaoh's daughter's compassion is a testament to God's ability to inspire mercy where it is least expected, highlighting His character as a compassionate deliverer who hears the cries of the oppressed and acts on their behalf. This verse sets the stage for the grand narrative of redemption that will unfold, with Moses as the chosen instrument, preserved by divine grace.
Reflection and Application
Exodus 2:6 serves as a powerful testament to God's unwavering sovereignty and His profound care for the vulnerable, even amidst the most hostile environments. It challenges us to look beyond conventional expectations and societal structures for where God might be at work, reminding us that His instruments can be found in the most unlikely places and people. Pharaoh's daughter's spontaneous act of compassion, defying her father's genocidal decree, calls believers to cultivate a radical empathy and mercy, particularly towards the marginalized, the oppressed, and those deemed "other" by society. This narrative encourages us to trust in God's meticulous providence, knowing that even in moments of profound helplessness or despair, He is actively orchestrating events, moving hearts, and preparing the way for His redemptive purposes to unfold. It invites us to consider how our own acts of compassion, however small or seemingly insignificant, might become part of God's greater plan for deliverance and justice in the world.
Questions for Reflection
FAQ
Why did Pharaoh's daughter go to the river at that specific time?
The biblical text does not explicitly state the precise reason or timing for Pharaoh's daughter's visit to the Nile beyond her intention to bathe (Exodus 2:5). However, from a theological perspective, her presence at that exact moment, coinciding with the ark's arrival, is universally understood as an act of divine providence. It was not a random occurrence but God's sovereign orchestration, ensuring Moses's discovery and rescue. This divinely appointed "coincidence" highlights God's meticulous care for the infant Moses and His larger plan for Israel's deliverance.
What is the significance of Moses weeping?
The infant Moses's weeping (bâkâh in Hebrew, denoting a deep, expressive cry) is profoundly significant because it serves as the immediate and powerful catalyst for Pharaoh's daughter's compassion. A silent child might have been overlooked or simply disposed of according to the decree. However, the universal sound of a baby's cry appeals directly to the human instinct for pity and protection. It humanized the child in the eyes of the princess, transcending the decree that sought to dehumanize and eradicate Hebrew infants. God used the vulnerability of an infant's cry to move the heart of a powerful woman, demonstrating His ability to employ even the simplest, most natural human responses to advance His complex redemptive plan.
How does Pharaoh's daughter's action defy her father's decree?
Pharaoh's daughter's action is a direct and radical defiance of her father's explicit decree to cast every newborn Hebrew male into the Nile (Exodus 1:22). By taking compassion on Moses, rescuing him from the river, and subsequently adopting him into her own household, she consciously and knowingly subverts the genocidal policy of the reigning monarch. Her act is not merely one of personal kindness but a profound act of civil disobedience against the highest authority in Egypt, demonstrating a moral conviction that prioritized human life over her father's cruel edict. This defiance sets a precedent for God's people challenging unjust authority, a theme that reverberates throughout biblical history.
Christ-Centered Fulfillment
The miraculous salvation of Moses in Exodus 2:6 serves as a profound foreshadowing of the ultimate deliverance brought by Jesus Christ. Moses, preserved from a decree of death and destined to lead his people out of physical bondage in Egypt, stands as a powerful type of Christ, the greater Deliverer. Just as Moses was saved from the waters of death to lead Israel through the Red Sea, so Christ was preserved from the forces of evil and death, ultimately leading His people through the waters of baptism into new life, delivering them from the bondage of sin and eternal death (Romans 6:23). The compassion shown by Pharaoh's daughter, defying a murderous decree, mirrors the infinite compassion of God the Father, who, seeing humanity's plight under the decree of spiritual death, sent His only Son, Jesus, to rescue us (John 3:16). Furthermore, the vulnerability of the infant Moses, targeted for death, finds a parallel in the infancy of Jesus, who also faced a murderous decree from a tyrannical ruler, Herod, leading to the slaughter of innocents in Bethlehem (Matthew 2:16-18). Both were preserved by divine intervention, destined to fulfill God's redemptive purposes, with Christ ultimately conquering death itself to free those enslaved by its fear (Hebrews 2:14-15).