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Commentary on Exodus 2 verses 5–10
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 2:9 stands as a profound testament to divine providence, illustrating God's meticulous orchestration of events to preserve the infant Moses amidst Pharaoh's genocidal decree against Hebrew male infants. In an astonishing and ironic turn, Pharaoh's own daughter discovers Moses, feels compassion, and unwittingly entrusts him to his biological mother, Jochebed, to be nursed, even providing wages for her service. This pivotal moment not only secures the life of Israel's future deliverer but also ensures his foundational years are spent under the care of his own people, all while being financially supported by the very regime that sought his destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 2:9 is Irony, specifically Dramatic Irony. The audience is fully aware that "the woman" being hired as a wet nurse is, in fact, Moses' biological mother, Jochebed, while Pharaoh's daughter remains oblivious to this crucial fact. This creates a powerful sense of divine orchestration and a profound Plot Twist, where the very system designed to destroy Hebrew male children is unwittingly used to preserve and even fund the upbringing of their greatest deliverer. Furthermore, there is an element of Juxtaposition between Pharaoh's murderous decree and his daughter's act of compassion, highlighting the stark contrast between human malice and divine mercy operating through unexpected channels. The narrative also employs a subtle form of Foreshadowing, as this miraculous preservation hints at the greater deliverance that Moses will eventually bring to the entire nation of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 2:9 is a profound illustration of God's meticulous and sovereign providence, demonstrating His ability to work through seemingly impossible circumstances and even through the actions of His adversaries to accomplish His divine will. This verse powerfully testifies that no human decree or oppressive power can thwart the purposes of the Almighty. It highlights God's intricate care for His people, ensuring the preservation of His chosen deliverer against overwhelming odds, and underscores the profound irony that the very kingdom seeking to destroy Israel ends up funding the upbringing of the one who will lead them to freedom.
REFLECTION AND APPLICATION
The narrative of Exodus 2:9 offers profound encouragement and practical application for believers today. It serves as a powerful reminder that even in the most desperate and dangerous circumstances, God is actively at work, often in unexpected ways and through seemingly unlikely people. This passage calls us to cultivate a deep and unwavering trust in God's sovereign plan, even when our personal circumstances appear bleak, contradictory to our hopes, or when we face overwhelming opposition. It teaches us that our small acts of faith, courage, and obedience—much like Jochebed's decision to hide Moses and Miriam's quick thinking—can play a significant and indispensable role in God's grand redemptive design. This verse assures us that God's faithfulness to His covenant people transcends generations, reminding us that He is always working behind the scenes, turning the schemes of the wicked into instruments for His glory and the good of His beloved children.
Questions for Reflection
FAQ
Why did Pharaoh's daughter pay Moses' mother to nurse him?
Answer: Pharaoh's daughter paid Moses' mother, Jochebed, to nurse him for several key reasons, all orchestrated by divine providence. Firstly, having found the crying infant and feeling compassion, she decided to adopt him, and infants required a wet nurse for proper nourishment and care. Secondly, Miriam, Moses' sister, cleverly and opportunistically suggested finding a Hebrew woman to nurse the child, knowing full well that Jochebed was the ideal candidate. Thirdly, the payment formalized the arrangement, making it a legitimate service within the Egyptian system. This ironic payment ensured that Moses, the future deliverer of Israel, was not only saved from Pharaoh's decree but was also nurtured and raised by his own biological mother, instilling in him his Hebrew identity and heritage, all at the expense of the very kingdom that sought to destroy him.
How does this event demonstrate divine providence?
Answer: This event powerfully demonstrates divine providence through a remarkable series of unlikely and perfectly timed occurrences. Despite Pharaoh's genocidal decree to kill all Hebrew male infants, God ensures Moses is not only saved but placed directly into the care of Pharaoh's own daughter. Furthermore, through Miriam's quick thinking and the princess's compassion, Moses is returned to his biological mother for nursing, with the Egyptian royal family unwittingly funding his early development. This intricate orchestration, where every detail aligns to preserve the life of God's chosen leader, highlights God's sovereign control over all circumstances, even using His adversaries to accomplish His will and fulfill His promises.
What is the significance of Jochebed nursing her own child?
Answer: The significance of Jochebed nursing her own child is multifaceted and profound. It ensured that Moses received crucial early care, bonding, and instruction from his biological mother, preserving his Hebrew identity and heritage during his most formative years, rather than being immediately assimilated into Egyptian culture from infancy. This period allowed Jochebed to instill in him the values, faith, and stories of his people, preparing him spiritually and culturally for the monumental task of leading Israel out of bondage. It also represents a miraculous reversal of Pharaoh's decree, as the mother who was commanded to abandon her son was now legally and financially empowered to nurture him, demonstrating God's faithfulness to His covenant and His ability to turn sorrow into joy.
CHRIST-CENTERED FULFILLMENT
The miraculous preservation of Moses in Exodus 2:9 serves as a profound Old Testament foreshadowing of the ultimate deliverer, Jesus Christ. Just as Moses was divinely protected from Pharaoh's decree of death to become the rescuer of Israel from Egyptian bondage, so too was Jesus protected from Herod's murderous decree against the infants of Bethlehem Matthew 2:13-18 to become the Savior who delivers humanity from the bondage of sin and death. Moses' life, preserved through unexpected means and an ironic twist of fate, points to God's greater plan of salvation, culminating in Christ, who, though greater than Moses in every way Hebrews 3:1-6, fulfills the prophetic role of the ultimate deliverer. Through His own life, sacrificial death, and glorious resurrection, Jesus provides the ultimate and eternal deliverance for all who believe John 3:16, leading His people not merely out of physical slavery but into spiritual freedom and eternal life.