"An Egyptian rescued us from the shepherds," they replied. "He even drew water for us and watered the flock." An Egyptian rescued us from the shepherdsAn EgyptianThe term "Egyptian" here is significant in the context of Moses' identity and the perception of him by others. Moses, though Hebrew by birth, was raised in the Egyptian royal household, which shaped his outward appearance and mannerisms. This highlights the dual identity Moses carried, being both a Hebrew and an Egyptian. Historically, Egyptians were known for their advanced civilization, and their influence extended throughout the ancient Near East. Moses' Egyptian upbringing equipped him with knowledge and skills that would later be instrumental in leading the Israelites. This dual identity also foreshadows the internal and external conflicts Moses would face as he embraced his role as a leader of the Hebrews. rescued us The act of rescue is central to Moses' character and mission. The Hebrew root for "rescued" is "natsal," which means to snatch away, deliver, or save. This word is often used in the context of divine deliverance, pointing to God's overarching plan of salvation for His people. Moses' intervention here is a precursor to his future role as the deliverer of Israel from Egyptian bondage. It reflects the heart of God, who hears the cries of the oppressed and acts to save them. This moment is a microcosm of the larger narrative of Exodus, where God uses Moses to rescue His people from slavery. from the shepherds Shepherds in the ancient Near East were often seen as rough and sometimes aggressive, especially when protecting their flocks or territory. The conflict with the shepherds underscores the challenges and dangers present in the wilderness, a theme that recurs throughout the Exodus narrative. Historically, shepherds were essential to the economy and survival of nomadic and semi-nomadic peoples, yet they were also marginalized in some societies. Moses' defense of the women against the shepherds not only demonstrates his sense of justice and courage but also aligns with the biblical theme of God defending the vulnerable and marginalized. This act of protection foreshadows Moses' future role as a shepherd of God's people, guiding them through the wilderness to the Promised Land. Persons / Places / Events 1. MosesAt this point in the account, Moses is living in Midian after fleeing Egypt. He is identified as an Egyptian by the daughters of Reuel because of his appearance and possibly his mannerisms. 2. Daughters of ReuelThese are the daughters of the priest of Midian, who encounter Moses at the well. They are responsible for tending their father's flock. 3. ShepherdsThese are the local shepherds who were harassing the daughters of Reuel, preventing them from watering their flock. 4. MidianA region where Moses finds refuge after fleeing from Egypt. It is here that he begins a new chapter in his life. 5. The WellA central location in this event, where Moses intervenes to help the daughters of Reuel, showcasing his character and foreshadowing his future role as a deliverer. Teaching Points God's PreparationMoses' time in Midian was a period of preparation. God often uses seemingly mundane or difficult circumstances to prepare us for future purposes. Courage and JusticeMoses' intervention at the well demonstrates courage and a sense of justice. As Christians, we are called to stand up for what is right, even when it is inconvenient or risky. Identity and PerceptionThe daughters of Reuel identify Moses as an Egyptian, highlighting how our outward appearance or past can influence how others perceive us. However, God sees our true identity and potential. Service to OthersMoses' act of drawing water for the flock is a reminder of the importance of serving others selflessly, reflecting Christ's example of servanthood. Bible Study Questions 1. How does Moses' action at the well reflect his character and foreshadow his future role as a leader and deliverer? 2. In what ways does God use our past experiences and circumstances to prepare us for His purposes, as seen in Moses' life? 3. How can we demonstrate courage and a sense of justice in our daily lives, following Moses' example at the well? 4. What are some ways we can serve others selflessly in our communities, and how does this reflect the teachings of Jesus? 5. How does the perception of others about our identity compare to how God sees us, and how can we align our self-perception with God's view? Connections to Other Scriptures Exodus 3Moses' encounter with God at the burning bush occurs shortly after this event, marking the beginning of his mission to deliver Israel from Egypt. Acts 7:29-30Stephen recounts Moses' flight to Midian and his subsequent life there, providing a New Testament perspective on Moses' time in Midian. Genesis 24:11-20The account of Rebekah at the well, where she draws water for Abraham's servant and his camels, parallels the hospitality and service seen in the account of Moses and the daughters of Reuel. Moses and Christ | J. Orr | Exodus 2:1-25 | Moses in Midian | D. Young | Exodus 2:15-22 | The Long Exile | J. Orr | Exodus 2:15-23 | A Contented Resident | J. S. Exell, M. A. | Exodus 2:16-22 | A Friend of the Oppressed Commended | Wesleyan S. S. Magazine | Exodus 2:16-22 | A Large Family | J. S. Exell, M. A. | Exodus 2:16-22 | A New Training School | J. H. Kurtz, D. D. | Exodus 2:16-22 | A Pilgrim Life the Best for Preachers | J. S. Exell, M. A. | Exodus 2:16-22 | Alone with God | C. H. Mackintosh. | Exodus 2:16-22 | An Extended Visit | | Exodus 2:16-22 | Discipline Needed After Faith | J. J. Van Oosterzee, D. D. | Exodus 2:16-22 | Domestic Toil | J. S. Exell, M. A. | Exodus 2:16-22 | Moses' Domestic Life in Midian | J. H. Kurtz, D. D. | Exodus 2:16-22 | Moses in Midian | R. A. Hallam, D. D. | Exodus 2:16-22 | Solitary Discipline | William M. Taylor, D. D. | Exodus 2:16-22 | The Reward of a Kindly Action | J. S. Exell, M. A. | Exodus 2:16-22 | Two Classes of Men are Typified by the Conduct of These Shepherds | J. S. Exell, M. A. | Exodus 2:16-22 | Why is it that Ye have Left the Man? | J. S. Exell, M. A. | Exodus 2:16-22 | Zipporah. -- Character of Zipporah | J. H. Kurtz, D. D. | Exodus 2:16-22 |
People Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, ZipporahPlaces Egypt, Midian, Nile RiverTopics Abundantly, Delivered, Diligently, Drawn, Drew, Egyptian, Flock, Got, Keepers, Moreover, Rescued, Sheep, Shepherds, Watered, WaterethDictionary of Bible Themes Exodus 2:18-20 4438 eating Library The Ark among the Flags 'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came … Alexander Maclaren—Expositions of Holy ScriptureHome as a Stewardship. "Take this child away, and nurse it for me, and I will give thee thy wages."--EXODUS II., 9. "For look, how many souls in thy house be, With just as many souls God trusteth thee!" The Christian home is a stewardship. The parents are stewards of God. A steward is a servant of a particular kind, to whom the master commits a certain portion of his interest to be prosecuted in his name and by his authority, and according to his laws and regulations. The steward must act according to the will of his … Samuel Philips—The Christian Home The Upbringing of Jewish Children The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. … Alfred Edersheim—Sketches of Jewish Social Life The Secret of Its Greatness [Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain … Mildred Duff—The Bible in its Making Motives to Holy Mourning Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower … Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Faith of Moses. "By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook … Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews Jesus Sets Out from Judæa for Galilee. Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called … J. W. McGarvey—The Four-Fold Gospel Consolations against Impatience in Sickness. If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father, … Lewis Bayly—The Practice of Piety Man's Misery by the Fall Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; … Thomas Watson—A Body of Divinity Genealogy According to Luke. ^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the … J. W. McGarvey—The Four-Fold Gospel Adoption 'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies … Thomas Watson—A Body of Divinity Appendix xii. The Baptism of Proselytes ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). … Alfred Edersheim—The Life and Times of Jesus the Messiah Appendix ii. Philo of Alexandria and Rabbinic Theology. (Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two … Alfred Edersheim—The Life and Times of Jesus the Messiah John the Baptist's Person and Preaching. (in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry … J. W. McGarvey—The Four-Fold Gospel Exodus The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, … John Edgar McFadyen—Introduction to the Old Testament Links Exodus 2:19 NIVExodus 2:19 NLTExodus 2:19 ESVExodus 2:19 NASBExodus 2:19 KJV
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