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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 2:7 captures a pivotal moment in the life of Moses, where his older sister, Miriam, demonstrates remarkable courage and quick thinking by proposing to Pharaoh's daughter that a Hebrew woman be hired as a wet nurse for the infant Moses. This ingenious intervention ensured that Moses was not only preserved from death but also providentially returned to the care of his own mother, allowing him to be nourished and nurtured within his true heritage before his eventual integration into the Egyptian royal household, a crucial step in God's unfolding plan for Israel's deliverance.
Context
Literary Context
This verse is situated within the opening narrative of the book of Exodus, immediately following the dramatic events of Moses' birth and preservation. Pharaoh's decree to kill all male Hebrew infants (Exodus 1:22) sets the stage for the desperate measures taken by Moses' parents, Amram and Jochebed, to save their son. After hiding him for three months, Jochebed places Moses in a basket (often translated "ark," echoing Noah's ark of salvation) among the reeds of the Nile River (Exodus 2:3). Miriam, Moses' older sister, is strategically positioned nearby, watching the unfolding drama from a distance (Exodus 2:4). The discovery of the baby by Pharaoh's daughter and her subsequent compassion for the crying infant (Exodus 2:5-6) creates the opportune moment for Miriam's bold and divinely orchestrated intervention in Exodus 2:7, which directly leads to Moses being nursed by his own mother.
Historical & Cultural Context
The backdrop of this narrative is the oppressive Egyptian empire, where the Hebrew people were enslaved and subjected to harsh decrees aimed at controlling their population. Pharaoh's edict to drown all Hebrew male infants was a genocidal attempt to eradicate a perceived threat to his power. In ancient Near Eastern royal and wealthy households, it was a common practice for noblewomen, including princesses, to employ wet nurses for their infants, either due to social custom, the demands of their station, or physical inability to nurse. This practice is well-documented in ancient Egyptian and Mesopotamian texts. Miriam's suggestion to call a "nurse of the Hebrew women" was not only culturally plausible but also strategically brilliant, leveraging this custom to ensure that Moses would be cared for by someone from his own people, thereby preserving his identity and heritage in a hostile environment.
Key Themes
The events surrounding Moses' birth and early life, culminating in Miriam's intervention, underscore several profound themes central to the book of Exodus and the broader biblical narrative. Divine Providence is paramount, as God's unseen hand orchestrates seemingly coincidental events—the ark's placement, Pharaoh's daughter's discovery, and Miriam's presence—to protect His chosen deliverer. This highlights God's sovereignty over human decrees and His faithfulness to His covenant promises, even amidst oppression. Human Agency is also a significant theme, as the courage and quick thinking of individuals like Jochebed, Miriam, and even Pharaoh's daughter, become instruments in God's grand plan. Miriam's bold initiative in Exodus 2:7 exemplifies how God uses human action to fulfill His purposes. Furthermore, the theme of Preservation and Identity is crucial; Moses' return to his biological mother for nursing ensured he received foundational care and an understanding of his Hebrew heritage, which would be vital for his future role as the leader of Israel. This early period of nurturing within his family provided him with a vital connection to his true identity before he was raised in the Egyptian court, preparing him for the monumental task of leading his people out of bondage, as detailed later in Exodus 3.
Exposition and Analysis
Key Word Analysis
From the irregular feminine of ʼâch (brother), this term broadly signifies a female sibling or close female relative. In this context, it refers to Moses' older sister, traditionally identified as Miriam, who plays a critical role in the narrative by observing the infant Moses and then seizing the opportunity to speak with Pharaoh's daughter. Her presence and quick thinking are instrumental in the unfolding of God's plan.
Derived from bânâh (to build, as a feminine form of bên 'son'), this word denotes a female offspring. Here, it specifically refers to Pharaoh's daughter, whose compassionate act of rescuing and adopting Moses sets in motion the events that lead to his unique upbringing. Her status as a royal daughter grants her the authority and means to defy her father's decree, unknowingly becoming an agent of divine providence.
A primitive root meaning "to suck" or, causatively, "to give milk." In this verse, it refers to a wet nurse—a woman employed to breastfeed another woman's child. Miriam's astute suggestion to call a "nurse of the Hebrew women" was a culturally appropriate and brilliant maneuver, ensuring that Moses would be nursed by a woman of his own people, thereby allowing his biological mother, Jochebed, to fulfill this vital role.
Verse Breakdown
"Then said his sister to Pharaoh's daughter"
This opening phrase immediately highlights the agency of Moses' sister (Miriam), who courageously steps forward into a dangerous and uncertain situation. Her direct address to Pharaoh's daughter, a figure of immense power and authority, underscores her quick thinking and determination to act on behalf of her vulnerable infant brother. This interaction is not merely incidental but a divinely orchestrated encounter.
"Shall I go and call to thee a nurse of the Hebrew women"
Miriam's question is a masterstroke of ingenuity. By offering to find a nurse, she subtly provides a practical solution to Pharaoh's daughter's immediate need for the infant's care. The specificity of "a nurse of the Hebrew women" is key, as it ensures that the child, being Hebrew, would be cared for by someone who shared his ethnic and cultural background, setting the stage for his mother to be brought into the picture without suspicion.
"that she may nurse the child for thee?"
This concluding clause clarifies the purpose of Miriam's offer: to provide a wet nurse for the infant Moses. The phrasing implies a service to Pharaoh's daughter, making the proposal appealing and seemingly innocuous. Unbeknownst to the princess, this arrangement would lead to Moses being raised by his own mother, instilling in him his true identity and heritage, a foundational element for his future role as the deliverer of Israel.
Literary Devices
The narrative of Exodus 2:7 is rich with Irony, particularly Dramatic Irony. Pharaoh's daughter, intending to save a Hebrew child and provide him with a nurse, unknowingly arranges for Moses to be nursed by his own mother, whom she then pays to do so. This act directly subverts her father's genocidal decree, with the very instrument of his oppression (his own household) becoming the means of the deliverer's preservation. Furthermore, the passage employs Dialogue as a powerful tool, showcasing Miriam's astute and courageous intervention. Her concise yet impactful question demonstrates her quick wit and strategic thinking, propelling the plot forward and setting in motion the miraculous preservation of Moses. The entire scene is imbued with Divine Providence, subtly illustrating how God orchestrates human actions and circumstances, even those seemingly coincidental, to achieve His sovereign purposes, turning a decree of death into a pathway for salvation.
Theological and Thematic Connections
Exodus 2:7 is a powerful testament to God's intricate and sovereign plan, demonstrating His ability to work through the most unexpected individuals and circumstances to accomplish His purposes. Miriam's courageous and clever intervention highlights the theme of divine providence, where seemingly random events converge to protect the future deliverer of Israel. This episode underscores that God's plan for salvation is not thwarted by human oppression or decrees but is meticulously unfolded, often through the faithfulness and ingenuity of His people. The arrangement for Moses to be nursed by his own mother ensured that he received a foundational understanding of his Hebrew identity and faith, crucial for his future leadership and the preservation of God's covenant people.
Reflection and Application
The account of Miriam's bold and quick-witted intervention in Exodus 2:7 serves as a profound encouragement for believers today. It reminds us that God often uses ordinary individuals, even young people, in extraordinary ways to accomplish His grand designs. Miriam's willingness to step forward in a moment of crisis, to speak truth and offer a solution, exemplifies faithful human agency in cooperation with divine providence. This narrative challenges us to be attentive to the opportunities God places before us, to cultivate a spirit of courage and discernment, and to trust that even in seemingly overwhelming or dangerous circumstances, our seemingly small actions can be pivotal in God's unfolding plan. It encourages us not to shrink from difficult situations but to ask, like Miriam, "How can I be a part of God's solution here?" trusting that He will provide the wisdom and courage needed to act. Our readiness to respond to divine opportunities can lead to significant outcomes for His glory and the good of His people.
Questions for Reflection
FAQ
Who was Moses' sister mentioned in this verse?
While not explicitly named in this specific verse, tradition and later biblical accounts (such as Numbers 26:59, which names "Miriam" as the sister of Aaron and Moses) consistently identify Moses' sister as Miriam. She plays a significant and courageous role throughout the Exodus narrative, including leading the women in song after the crossing of the Red Sea in Exodus 15:20-21.
Why did Pharaoh's daughter need a "nurse of the Hebrew women" specifically?
It was a common and accepted practice in ancient royal and wealthy households to employ a wet nurse for infants, rather than the mother nursing the child herself, due to social custom, the demands of their status, or physical reasons. Miriam's suggestion was incredibly clever and strategic. By specifying "a nurse of the Hebrew women," she offered a culturally acceptable solution to the immediate need for the baby's care while simultaneously ensuring that the nurse would be from Moses' own people. This allowed Moses' biological mother, Jochebed, to be brought in to nurse her own child, ensuring he received care from his true family and was nurtured within his Hebrew heritage, all under the unwitting sponsorship of Pharaoh's daughter.
Does Miriam's action imply manipulation or deception?
Miriam's action is best understood as divinely inspired ingenuity and courageous wisdom rather than manipulation or deception. She seized a providential moment with remarkable foresight and boldness, offering a practical solution that benefited all parties involved—Pharaoh's daughter had a nurse for the child, and Moses was cared for by his own mother. More importantly, her quick thinking served God's greater purpose of preserving Moses for his future role as the deliverer of Israel. Her actions were a resourceful and faithful response to a unique divine opportunity, demonstrating how God can use human wisdom to accomplish His sovereign will.
Christ-Centered Fulfillment
Exodus 2:7, through the miraculous preservation and unique upbringing of Moses, profoundly foreshadows the ultimate Deliverer, Jesus Christ. Just as Moses was saved from a decree of death and providentially raised to deliver his people from the bondage of Egypt, so too was Christ protected in His infancy from Herod's murderous decree, necessitating His flight to Egypt (Matthew 2:13-15), in order to deliver humanity from the far greater bondage of sin and death. God's meticulous providential care for Moses, ensuring his upbringing within his true heritage and identity, points to God's even more perfect plan for the incarnation of His Son. Jesus, the true Son of God, was also fully human, born into the lineage of Abraham and David (Matthew 1:1-17), fulfilling all the Old Testament promises and types. He perfectly identified with humanity, yet was without sin, ultimately offering Himself as the Lamb of God to take away the sin of the world (John 1:29). Thus, Moses' preservation and preparation for leadership serve as a powerful type, pointing to the greater work of Christ, who accomplishes the ultimate and eternal redemption for all who believe (Hebrews 9:11-14).