Prime the Pump: Exodus

By Daniel Wagner

"Modern eyes" often read right past important ancient cultural clues without realizing they have missed the point for that passage of Scripture. The Prime the Pump series of books intends to relate ancient culture and practices to the biblical text in order to appreciate Scripture more, appreciate God more, and love Him better.

• Language: English
• Publisher: WestBow Press
• Release date: Nov 15, 2023
• ISBN: 9798385011704

Daniel Wagner

He worked in manufacturing before attending Lancaster Bible College, Lancaster PA, as a 32-year-old freshman, where he earned his BS in Bible. He attended Biblical Theological Seminary in Hatfield PA (now Missio Seminary in Philadelphia PA), where he earned his MA New Testament. He currently is the Pastor of The Bible Fellowship Church of Camden DE.

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Copyright © 2023 Daniel Wagner.

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This book is a work of non-fiction. Unless otherwise noted, the author and the publisher make no explicit guarantees as to the accuracy of the information contained in this book and in some cases, names of people and places have been altered to protect their privacy.

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Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

ISBN: 979-8-3850-1169-8 (sc)

ISBN: 979-8-3850-1170-4 (e)

Library of Congress Control Number: 2023921888

WestBow Press rev. date: 11/06/2023

CONTENTS

Dedication for Prime the Pump

Acknowledgments

Preface

God’s Names in the Old Testament

Exodus 1:1–7

Exodus 1:8–14

Exodus 1:15–22

Exodus 2:1–10

Exodus 2:11–15

Exodus 2:16–22

Exodus 2:23–25

Exodus 3:1–6

Exodus 3:7–12

Exodus 3:13–22

Exodus 4:1–9

Exodus 4:10–17

Exodus 4:18–23

Exodus 4:24–26

Exodus 4:27–31

Exodus 5:1–9

Exodus 5:10–14

Exodus 5:15–21

Exodus 5:22–23

Exodus 6:1–13

Exodus 6:14–27

Exodus 6:28–7:13

Exodus 7:14–25

Exodus 8:1–7

Exodus 8:8–15

Exodus 8:16–19 (Part 1)

Exodus 8:16–19 (Part 2)

Exodus 8:20–24

Exodus 8:25–32

Exodus 9:1–7

Exodus 9:8–12

Exodus 9:13–26

Exodus 9:27–35

Exodus 10:1–6

Exodus 10:7–11

Exodus 10:12–20

Exodus 10:21–29 (Part 1)

Exodus 10:21–29 (Part 2)

Exodus 11:1–10

Exodus 12:1–11

Exodus 12:12–13 (Part 1)

Exodus 12:12–13 (Part 2)

Exodus 12:14–20

Exodus 12:21–28

Exodus 12:29–32

Exodus 12:33–39

Exodus 12:40–51

Exodus 13:1–2 and 11–16

Exodus 13:3–10

Exodus 13:17–22

Exodus 14:1–4

Exodus 14:5–9

Exodus 14:10–20

Exodus 14:21–31

Exodus 15:1–21

Exodus 15:22–27

Exodus 16:1–8

Exodus 16:9–21

Exodus 16:22–36

Exodus 17:1–7

Exodus 17:8–16

Exodus 18:1–12

Exodus 18:13–27

Exodus 19:1–6

Exodus 19:7–15

Exodus 19:16–25

Exodus 20:1–17 (Part 1)

Exodus 20:1–17 (Part 2)

Exodus 20:2–3

Exodus 20:4–6

Exodus 20:7

Exodus 20:8–11

Exodus 20:12

Exodus 20:13

Exodus 20:14

Exodus 20:15

Exodus 20:16

Exodus 20:17

Exodus 20:18–21

Exodus 20:22–26

Exodus 21:1–6

Exodus 21:7–11

Exodus 21:12–14

Exodus 21:15–17

Exodus 21:18–19

Exodus 21:20–27

Exodus 21:28–32

Exodus 21:33–36

Exodus 22:1–9

Exodus 22:10–15

Exodus 22:16–17

Exodus 22:18–20

Exodus 22:21–24

Exodus 22:25–27

Exodus 22:28

Exodus 22:29–30

Exodus 22:31

Exodus 23:1–3

Exodus 23:4–5

Exodus 23:6–9

Exodus 23:10–19

Exodus 23:20–33

Exodus 24:1–8

Exodus 24:9–18

Exodus 25:1–9

Exodus 25:10–22

Exodus 25:23–30

Exodus 25:31–40

Exodus 26:1–37

Exodus 26:1–37 (Supplement)

Exodus 27:1–8

Exodus 27:9–19

Exodus 27:20–21

Exodus 28:1–43 (Part 1)

Exodus 28:1–43 (Part 2)

Exodus 29:1–37 (Part 1)

Exodus 29:1–37 (Part 2)

Exodus 29:38–46

Exodus 30:1–10

Exodus 30:11–16

Exodus 30:17–21

Exodus 30:22–33

Exodus 30:34–38

Exodus 31:1–11

Exodus 31:12–18

Exodus 32:1–6

Exodus 32:7–14

Exodus 32:15–29

Exodus 32:30–35

Exodus 33:1–6

Exodus 33:7–11

Exodus 33:12–13

Exodus 33:14–16

Exodus 33:17–20

Exodus 33:21–23

Exodus 34:1–9

Exodus 34:10–16

Exodus 34:17

Exodus 34:18–20

Exodus 34:21–24

Exodus 34:25–26

Exodus 34:27–28

Exodus 34:29–35

Exodus 35:1–19

Exodus 35:20–29

Exodus 35:30–36:1

Exodus 36:2–7

Exodus 36:8–38

Exodus 37:1–9

Exodus 37:10–16

Exodus 37:17–24

Exodus 37:25–29

Exodus 38:1–7

Exodus 38:8

Exodus 38:9–20

Exodus 38:21–31

Exodus 39:1–26

Exodus 39:27–31

Exodus 39:32–43

Exodus 40:1–15

Exodus 40:16–33

Exodus 40:34–38

DEDICATION FOR PRIME THE PUMP

First, and foremost, Prime the Pump must be dedicated to the honor and glory of God the Father, God the Son, and God the Holy Spirit! Before creation, while the Triune God experiences perfect fellowship, the Sovereign, Triune God decrees to speak creation into existence ex nihilo—out of nothing, because nothing (not even one scrap of a thing) existed. God decrees to create a vast universe with man created in the image of God Himself, having mind, will, and emotion. God would create man, which includes both male and female, in unconfirmed holiness—without sin present in his nature—for his will to confirm his nature through obedience or disobedience. God created man to benefit from a close, loving relationship with God, and Adam chose to disobey (1Tim. 2:14).

God’s desire to benefit man through a close, loving relationship would not be thwarted. Knowing before He created man that man would choose to disobey, God establishes His Plan of Salvation while only the Godhead exists. God the Son, at the absolutely correct point of time, would take on unblemished humanity through God the Holy Spirit causing conception in a virgin. The Triune Godhead then went about with creation, Adam’s disobedience, condemnation of every natural descendant of Adam, and revealing His desire to forgive sin through the death of an Innocent Substitute for the guilty parties.

God sees the perfect sacrifice for sin in our Lord Jesus Christ hanging on a Roman cross, shedding His holy blood to pay a debt of sin that He did not owe in order to regain what He had not lost. There is absolutely nothing in or about me that qualifies me for forgiveness of sin. Just like you, I was born with The Sin Nature that I received because Adam reproduced after his own kind—a sinner who reproduced more sinners, who, in turn, reproduced even more sinners. God saw no merit in me. He saw no goodness in me. He saw sinfulness and condemnation for that sin. However, something else occurred before creation. God chose to save some who are condemned. God the Holy Spirit convicted me of my sin and accomplished His work of grace in my life on 18 May 1968.

The second part of this dedication goes to my parents, Edwin and Edna Wagner, who taught me the value of doing my best. While doing my best did nothing regarding salvation, it instilled in me a desire to understand and put into practice whatever I might learn. I surrendered to the Lord Jesus Christ as my Savior from sin at age 12, and that spirit of incorporation took on a new and greater value—now because of acquiring spiritual knowledge through reading the Bible.

The third part of this dedication goes to my bride, nicknamed Lee, who joined me as an equal partner in our adventure together that began in 1977. After our tenth wedding anniversary, approaching our eleventh, I was a thirty-two-year-old freshman with two children when I entered Lancaster Bible College to study for vocational ministry.

The fourth part of the dedication goes to a vast host of individuals whose names, for the most part, do not appear here in print, not because they are unimportant, but because of the volume that would be required and/or the possibility of missing one here or there. I especially desire to thank The Bible Fellowship Church of Camden DE for their role and amazing support and encouragement that the congregation has been to me.

The last part of this dedication is to you, the reader of Prime the Pump. I am thankful to those who helped fill my container along the years. I pray that this work will prime your pump into greater understanding and appreciation of God through Scripture.

Blessings on your day,

Pastor Dan Wagner

ACKNOWLEDGMENTS

The Lord Jesus Christ, my Savior

Rev. and Mrs. William R. Tarr, Sr.

Lee Wagner

Rev. Dr. Lloyd Perry

The Bible Fellowship Church

"An Expanding Fellowship of Churches United

to Make Disciples of Jesus Christ"

www.bfc.org

The Bible Fellowship Church of Camden

201 East Camden–Wyoming Avenue

Camden DE 19934

John and Ava Gourley

Paul and Janet Kope

James and Melissa Wagner

PREFACE

Aren’t there enough devotionals and commentaries out there? Why write another? Yes, there are a lot of devotional materials out there, and Prime the Pump: Exodus surely can be used as a devotional, but it is intended to be more than that. Part of the concept is to be a simple commentary (a layman’s commentary) that introduces the reader to an ancient culture in order to understand Scripture more from the vantage point of the original recipient—rather than through modern eyes.

I believe in the inerrancy of the Bible in its original manuscripts. I believe that godly scholars worked very hard to deliver Scripture to the heart language of people who did not know the original languages of Scripture. I believe these scholars attempted to translate accurately from the original languages and had to make choices regarding what word to use in this context for those who will read this translation. I applaud their hard work, and you should applaud their hard work also.

Those who know me will tell you that I love teaching the Bible to people! One of the comments that I have appreciated from students of Scripture through the years relates to the inclusion of background material for the passage in order to bring deeper understanding of what occurs for the person or people involved in what has been recorded in Scripture. This allows the student an opportunity to discover that the truth written in Scripture for those people still applies to the present time—it applies to me and for me!

Reading Scripture with modern eyes has value. Reading Scripture with ancient eyes causes the characters recorded in Scripture to come alive before us. Scripture is actual history that is recorded for us to learn the heart of God. Who is He? What is He like? How are we like Him? How do we differ from Him? Does He know me? Can I know Him? Does He care about the mess in the world? Does He have a solution for man’s trouble? Does He communicate a solution for man’s trouble? Can I trust Him? How did we get here? Does the world go on and on like it is, or is there an end?

The Prime the Pump series began with Prime the Pump: Genesis and continues now with Prime the Pump: Exodus, which works through the entire Book of Exodus, passage by passage. Some will read in order. Some will go to a particular passage to see what is written. I have had the blessing and privilege of graduating from Lancaster Bible College and Biblical Theological Seminary. I now have the stewardship of passing along that blessing to others. Some may have studied Bible and Theology, like I did, and may benefit from a different perspective. Some may desire to understand their Bibles better, but do not have the resources to attend classes. Whatever your circumstances may be, the concept here parallels an old story. It may be fictional or actual, but it goes like this.

Imagine traveling long distances without finding drinking water when arriving at a rusty hand pump with a gallon jar at its base. Coming closer, you see a handwritten note that says, The gallon jar contains drinking water from this pump. You have two possible choices. If you drink the water, you might satisfy your thirst. If you pour the water into the hand pump to prime the pump, you will be able to pump as much water as you please—and don’t forget to refill the gallon jar for someone else.

These pages are intended for you to prime the pump of Bible Study, to gain understanding and application to life, and to fuel a passion for further Bible Study. As your understanding and passion grows, you can fill other people’s gallon jars for them to prime the pump.

As I write the Prime the Pump series, I will use a term, let’s call it a contraction, for the various people groups of the land of Canaan, which also is the Promised Land and Israel. That contraction that I formulated is -ites—instead of writing out every people group that ends in -ites. There is no derision, no hatred, no ill-intent involved. It merely is a short-cut instead of writing out all the actual names of people groups.

All the verses come from the English Standard Version of the Bible (ESV), so the exact words you read in your personal Bible may be just a bit different than printed here if you use something other than ESV. I pray that God the Holy Spirit greatly blesses you and your own study of the Bible as you read Prime the Pump: Exodus.

Reverend R. Daniel Wagner

GOD’S NAMES IN THE OLD TESTAMENT

The Old Testament uses three primary names of God. Reading Scripture in our own native tongue requires translation from the original Hebrew Old Testament Scripture, unless, of course, Hebrew is our native tongue. Each of the three primary names of God has its own subtleties, and the translators have developed a system that allows us to know which primary name of God is being used. By knowing which primary name of God we are seeing, that knowledge can enrich our experience with Old Testament Scripture.

Each primary name of God in the Old Testament has its own very specific printed form. Each specific printed form allows the reader to recognize which name of God is being used and can add insight to the context of the verse and/or passage. I list the three primary names of God, along with some thoughts that I believe should be associated directly with each, here.

• God (printed as uppercase G with lowercase od)

o The Hebrew word is Elohim. Hebrew uses im at the end of nouns to make them plural (like English uses s or es.)

o It is plural! He is One God in three Persons. It is not the plural of majesty (for example, Queen Elizabeth II says, We are not pleased with this when speaking her opinion.)

o This usage denotes strength and creativity.

• GOD/LORD (printed either as all uppercase letters of the same height (GOD or LORD), or printed as all uppercase letters with smaller uppercase letters finishing the name (GOD or LORD).)

o The Hebrew word is YHWH—the covenant name of God.

o This usage should remind us of His love, care, kindness, faithfulness, provision, grace, mercy, forgiveness, leading, etc.

• Lord (printed as uppercase L with lowercase ord.)

o The Hebrew word is Adonai (when used of God, it is printed Lord). This usage acknowledges His supreme authority to decree and accomplish anything that does not conflict with His nature.

o When Adonai is used of people, it is printed in all lowercase (lord or master) as a title of respect.

o All the English Standard Version of the Bible (ESV) verses will follow the method described above, and I will attempt to use the primary names of God in this same method. The use of these primary names of God is not haphazard—it is quite intentional. Look at Psalm 38:15 below.

But for you, O LORD (YHWH), do I wait;

it is you, O Lord (Adonai) my God (Elohim), who will answer (Psa. 38:15 ESV).

Learn to read these primary names of God the same way that the human authors of the Old Testament understood their use.

Pastor Dan Wagner

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EXODUS 1:1–7

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T he first seven verses of Exodus give us a bit of an overview of the last several chapters of Genesis. Exodus 1:1–4 says, These are the names of the sons of Israel who came to Egypt with Jacob, each with his household: Reuben, Simeon, Levi, and Judah, Issachar, Zebulun, and Benjamin, Dan and Naphtali, Gad and Asher (Exo. 1:1–4 ESV). These verses list the eleven brothers of Joseph—the other eleven sons of Israel—who came to Egypt with Jacob.

Those who have little interest in the genealogies of Scripture probably will find this first passage in Exodus rather boring, but be assured that they were real, living people with routines, responsibilities, and relationships. Verses 1 through 4 record the names of a man and eleven of his sons, totaling twelve people. Exodus 1:5 (ESV) says, All the descendants of Jacob were seventy persons; Joseph was already in Egypt. This verse tells us that Israel’s eleven sons in Canaan have families with them, and all of them travel from Canaan to Egypt; Scripture here states seventy persons—which appears to be an approximate number, not an exact number.

Exodus 1:6 (ESV) records a simple, yet expected, fact—Then Joseph died, and all his brothers and all that generation. I do not pass over this verse lightly. Life is very precious, and death brings grieving. However, recognizing what the LORD told Abraham (Genesis 15:13–16), we understand that this original generation in Egypt will die in Egypt before the LORD brings Israel out of Egypt.

Verse 7 begins with a word that usually causes students of Scripture to pause in order to consider more deeply; it is the word But (ESV). This word tells us that the things written before it are in contrast to the things written after it. In this case it means that we are to contrast the deaths of the original generation found in verse 6 to the contents of verse 7 as a greatly increased population of Israel in Egypt. Yes, those people died, but look how many are being born and living in Egypt as the years pass!

As we consider this increased population, look at the LORD speaking to Abraham in Genesis 15:13–16. Those verses say:

Then the LORD said to Abram, Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. As for you, you shall go to your fathers in peace; you shall be buried in a good old age. And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.

(Gen. 15:13–16 ESV).

The LORD told this to Abraham quite a few years before Isaac’s birth, and when we read Exodus 1, Isaac, Jacob/Israel, and the entire next generation have died. The LORD knows His promises, and He keeps His promises. Some will debate whether the will be afflicted four hundred years refers to the total time in Egypt or the time after Joseph’s death, but the fact is that no one in this family entering Egypt should have expected to live long enough to go back to Canaan.

These beginning verses in Exodus provide continuity from Genesis. These verses allow a person to get the gist of how Genesis ends and have some context for understanding the beginning of Exodus. These verses may spark curiosity in some in order to go into Genesis to see how the LORD was working through the legacy of Abraham and his descendants.

As we read the end of Exodus 1:7 (ESV), some people will hear alarms blaring in their minds: . . . multiplied and grew exceedingly, so that the land was filled with them. Does anyone know of a nation where their country remains content and unconcerned when non-native people fill the land? Won’t the natives of that nation have concern about retaining their culture and customs and language? The end of verse 7 assures us that the Egyptians will take notice and will take action!

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EXODUS 1:8–14

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W hen a passage opens with the word Now, it usually doesn’t refer to time. The word Now usually begins a portion of Scripture that provides information not previously given—but crucial information to the understanding of the passage we read and study.

Exodus 1:8 (ESV) says, Now there arose a new king over Egypt, who did not know Joseph. A valid question to ask regarding this verse is, How much time passes for a king to arise who doesn’t know Joseph? I’m sure there are several factors to consider like: How long before Joseph’s death had he been active in government? Did Joseph retire to his ranch and keep out of the public eye? Quite honestly, we don’t know, so we won’t be able to pin down that point in history, and Scripture doesn’t provide the king’s name.

The factor that is far more important than the point of history is the respect and honor. Joseph is the human agent for the LORD, and he manages the harvests of Egypt during the years of plenty in order to provide for the people of Egypt during the years of famine. Humanly speaking, Joseph should be considered a national hero, a man whose memory and accomplishments should be cherished and recognized regularly. His public shadow should be very tall and reach to the people of Israel, but the new king does not know Joseph—he doesn’t honor Joseph. Instead of honor, the new king fears the people of Israel.

Look at Exodus 1:9–10 (ESV): And he [the new king of Egypt] said to his people, ‘Behold, the people of Israel are too many and too mighty for us. Come, let us deal shrewdly with them, lest they multiply, and, if war breaks out, they join our enemies and fight against us and escape from the land.’ First, he says that the people of Israel are too many and too mighty for us. Next, he says he is concerned about Israel becoming more numerous—Why? He doesn’t want them to join our enemies and fight against us. At this point, many would say that makes a lot of sense; no nation wants to be conquered, and no nation wants to fight a war on two battle fronts. However, it appears that his greatest concern is the possibility that Israel might escape from the land.

Again speaking in human terms, if the king believes the people of Israel are too many and too mighty and could cause Egypt great harm if they joined Egypt’s enemies in a war, doesn’t it seem much more reasonable to treat them very well as incentive to join Egypt in war against Egypt’s enemies? Doesn’t it seem reasonable to offer them incentive to have their own land and nation? Yet, verses 9 and 10 tell us that the new king desires to deal shrewdly with them, lest they multiply (ESV). What shrewd approach occurs? Look at Exodus 1:11 (ESV)—Therefore they set taskmasters over them to afflict them with heavy burdens. They built for Pharaoh store cities, Pithom and Raamses. Look at Exodus 1:12 (ESV) to see the results of the king’s shrewd approach: But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel. The king’s shrewd approach actually moves the LORD’s plan for multiplying the Israelites forward, to the dismay of the king.

The king continues his approach of afflicting the people of Israel, the LORD’s people. His treatment of the people of Israel is ruthless, working them as slaves, and making their lives bitter. The king of Egypt is in an interesting situation. He likes having the Israelite labor, but he doesn’t want them to multiply. He believes that afflicting them with heavy burdens would slow down their multiplying, but the LORD causes the opposite. Literally everything he does and plans makes the situation worse from his perspective. Why? He is messing with the LORD’s people, and the LORD is the Sovereign of the universe who uses people’s evil desires to His purposes—remember Joseph being sold as a slave?

Pastor Wagner, are you telling us that our heavy burdens, our afflictions by wicked people, our oppression by people who would do us harm, is part of God’s plan? Using Jesus’ teaching style, I will answer that question with questions. When do we learn to trust God: During easy times, or during tough times? When do we learn what is luxury, what is optional, what is good, and what is essential? When do we experience more spiritual growth?

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EXODUS 1:15–22

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T he king of Egypt is seeking to slow down or stop the Israelite multiplication that the LORD is accomplishing. Afflicting them with heavy burdens does not slow their multiplication. Making them slaves with bitter lives does not slow their multiplication. The king of Egypt is not willing to admit that he is unable to accomplish his desire, so he takes a new direction.

According to verses 15 and 16, the king of Egypt directs the Hebrew midwives to kill all baby boys that are born to the Hebrews while the mothers still are on the birthstool. Within the U.S., several states have passed laws permitting this very same thing. This action is known as murder, whether some want to call it something else. The king of Egypt does not worship the LORD, and he does not give reverence to the LORD, so he has no concern for the standards of the LORD. Additionally in the ancient world, slaves are not considered as people; they are property just like a bench, a hammer, or a cart. Property belongs to the owner, and he legally may do whatever he wants to that thing as long as he doesn’t put citizens in harm’s way. Taking the life of a slave is not considered murder, partly because a slave is not a person and partly because a person cannot murder a bench. Thus, the king of Egypt orders Hebrew midwives to snuff out the lives of baby boys immediately and without hesitation.

Hebrew midwives, among any number of other things, are Hebrew women who have the professional status of being midwives. The goal of a midwife is to deliver babies safely while providing care for the woman in labor, and then the work of a midwife is to make certain the woman and the newborn child are doing well. Women by nature desire to nurture—Hebrew midwives even more. The command by the king of Egypt goes against everything in a Hebrew midwife; they choose to follow their consciences guided by the LORD’s extremely high value for human life.

Verses 18 through 21 record interaction between the king of Egypt and Hebrew midwives where the king calls them into account for disobeying his command: Why have you done this? (Exo. 1:18 ESV). They tell the king that Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them (Exo. 1:19 ESV). After all, how can a midwife kill a baby boy who already is seen and is being held by his mother? The king was not there, and we are not there, but it smells like a lie, a deception at the very least. Some would say, Believers are not supposed to lie, and I do not argue that point. I present this situation as being undeclared war against the Hebrews. I know of no general with the opposing general on speed dial in order to communicate battle plans or troop movement to his enemy, but rather that he would seek to hide his battle plans and deceive his opponent in order to win the war. Verses 18 through 21 also relate to us that the LORD honors the Hebrew midwives for honoring life. The LORD doesn’t honor sin—He judges sin. These verses tell us that the LORD rewards the Hebrew midwives.

Exodus 1:22 (ESV) shows us the king of Egypt’s determination to exterminate Hebrew baby boys: Then Pharaoh commanded all his people, ‘Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.’ The previous command went to Hebrew midwives, but this command goes to all his people. Forgive me for being blunt, but cast into the Nile is intended to turn everyday Egyptians and Hebrews into vigilantes taking live boys to the Nile and heaving them out into the water for the purpose of drowning. Spy on your neighbor; take ‘justice’ into your own hands; don’t trust your closest friend because he could be Gestapo.

This passage of Scripture, as well as many other passages, details for believers the extent to which the enemy of God will go in order to attempt to halt or delay God’s overarching plan of redemption and forgiveness of sin.

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EXODUS 2:1–10

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C hapter 2 begins with the word Now (ESV), which indicates that Scripture is giving us information that we previously didn’t have, but information we need in order to make sense of the account we will read. What is this needed information? A Hebrew man from the tribe of Levi takes a Hebrew wife who also is from the tribe of Levi. This woman conceives and bears a son who is a fine child (Exo. 2:2 ESV), so she hides him for three months. Obviously enough, the cast into the Nile command already is in effect, or she has no reason to hide the baby boy. A fine child in the English Standard Version (ESV) is translated as a goodly child, or beautiful in other versions of the Bible. Hebrews 11:23 (ESV) says, By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king’s edict. Take note that this verse tells us that both parents expressed their faith in the LORD when they hide their baby boy and that they were not afraid of the king’s edict. There are times, or will be times, when the king’s edict conflicts with the LORD’s commands. Look at Acts 4:19 (ESV)—But Peter and John answered them [the Jewish Sanhedrin, the religious leaders], ‘Whether it is right in the sight of God to listen to you rather than to God, you must judge.’ Obey the LORD, and be ready to accept whatever man’s wrath may bring!

Exodus 2:3 (ESV) is an interesting mix of things—When she could hide him no longer, she took for him a basket made of bulrushes and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank. Scripture doesn’t tell us why she no longer could hide the baby boy; instead, Scripture shows us that she has a plan regarding how she might save the baby boy’s life. She makes a basket of bulrushes, makes it water-tight, and places it among the reeds by the river bank. This baby boy now is in the Nile according to the king’s command, but this baby boy will not drown.

Verse 4 adds that he has an older sister who watches to see what will happen. Verse 5 records Pharaoh’s daughter coming to the Nile to bathe while her young women remain beside the river. Pharaoh’s daughter sees the basket and sends one of her young women to get it. Verse 6 tells us several things: she opens the basket; she sees and hears a crying child; she takes pity, and she recognizes this baby boy as being Hebrew. Some may say that Pharaoh’s daughter knows the boy is a Hebrew because of the style of basket or the type of cloth in the basket. Those things may certainly be true, but one factor absolutely will remove any question—this baby boy is circumcised!

Verses 7, 8, and 9 record the LORD rewarding these parents. Why do I say Rewarding? First, their baby boy was in the Nile and returned to them by the daughter of the king who issued the command to kill Hebrew baby boys. Second, being a mother involves a lot of work, and a wealthy woman wants to pay the boy’s mother to care for him through weaning [ancient cultures would nurse children until age two or three]. Third, consider the impact on this boy that two to three years of absorbing a family’s life of faith will have. Fourth, these parents now could take this baby boy anywhere without concern for the boy’s safety because of the authority [or the privilege] associated with Pharaoh’s daughter.

Exodus 2:10 (ESV) also shows the parent’s faith in the LORD—When the child grew older, she brought him to Pharaoh’s daughter, and he became her son. She named him Moses, ‘Because,’ she said, ‘I drew him out of the water.’ The parent’s faith, you say. Yes, I say, the parent’s faith. All parents release their child(ren) from their care and authority at some point. Most parents think of this in terms of leaving home for college [or his own living arrangement if working]. These parents had to release their child from their authority and care by about three years old because of the work contract with Pharaoh’s daughter. They, undoubtedly, continue to trust the LORD for their child and pray for the LORD to protect and lead their child. So, finally, in verse 10 Scripture records this baby boy’s name, given by Pharaoh’s daughter: Moses.

From the time at the Nile, Moses is the legal son of Pharaoh’s daughter, the legal grandson of Pharaoh himself. Moses receives a strong foundation of faith in the LORD from his birthparents and the privileges and responsibilities of Pharaoh’s family from his legal parent. Moses will receive the best possible education, and Moses will be groomed to be a leader, probably having some governmental responsibilities. Without any doubt, this man will impact the world by the grace of God!

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EXODUS 2:11–15

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E xodus 2:11 (ESV) begins by saying, One day, when Moses had grown up, . . . . Which day? Since Scripture doesn’t tell us an exact time or date, nothing is to be gained by knowing, and nothing is to be lost by not knowing—it simply is one day, and Moses is an adult. Moses is a Hebrew who had about three years with his birthparents before being reared in the house of Pharaoh’s daughter as an Egyptian prince. During that time he has the advantage of excellent schooling and training to become a leader, but he also knows he is not Egyptian—he is Hebrew.

What happens on that one day? Exodus 2:11 (ESV) says, One day, when Moses had grown up, he went out to his people and looked on their burdens, and he saw an Egyptian beating a Hebrew, one of his people. Scripture doesn’t tell us if this is the first time that Moses went out to his people and looked on their burdens. What we do know is that this day he sees an Egyptian beating a Hebrew, one of his people. Scripture doesn’t tell us why the Egyptian beats the Hebrew, but Hebrews are slaves, so Egyptians really don’t need a reason.

Verse 12 records Moses reaction to what he sees in verse 11: He looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand (Exo. 2:12 ESV). Since we know that the Egyptian is beating a Hebrew, we know there are just three people at the scene—Moses, the beater, and the beaten, but no one else is in sight. It has been my experience, and probably your experience, that when someone looks this way and that, something bad is about to happen; here is no exception. Moses strikes down the Egyptian—he kills him—and hides the body in the sand, so no one will find him. Moses possesses a moral compass, and he just saw what he believes to be injustice and acts—probably too harshly, but he acts. Problem solved, so everyone goes about their business like nothing ever happened. Right? No! Far from it!

Apparently, the Hebrew who was beaten explains what happened to him, which happens to include what Moses had done. Exodus 2:13–14 (ESV) says, When he [Moses] went out the next day, behold, two Hebrews were struggling together. And he said to the man in the wrong, ‘Why do you strike your companion?’ He answered, ‘Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?’ Then Moses was afraid, and thought, ‘Surely the thing is known.’

Several things happen here. First, Moses asks a very good question—Why do you strike your companion? They both are Hebrews, so what could possibly be a reason to strike a fellow Hebrew? Second, the one who does the striking gets defensive—isn’t it interesting that the person in the wrong doesn’t want to admit he is wrong? Third, look at his first question—Who made you a prince and a judge over us? Well, Moses is an Egyptian prince through the adoption by Pharaoh’s daughter. Who made you a judge over us? is a very different question posed by a guilty man who doesn’t want to be judged. Last, Moses has absolutely no doubt that everyone knows about the death of the Egyptian the previous day—he must do something right now!

Moses decides that he cannot remain in Egypt as a wanted man, so he flees to the land of Midian to get away from Egyptian authority, arrest, and penalties. Now that he is in Midian, what will he do? Verse 15 ends by saying, And he sat down by a well (Exo. 2:15 ESV). Moses has some time on his hands, and he must consider what options he may have, so sitting down by a well at least means that he has a supply of water to drink and that at some point people will come to the well to get water. Perhaps those who come to the well will inform him regarding what villages or towns are close, so he can find food, lodging, and perhaps work. The one thing of which Moses is sure is that he is away from everything he knew, so he must start over. Leaving behind family, friends, and familiar surroundings is difficult.

Hadn’t the LORD spared his life in order to do some good for the Hebrews? Why had things gone so badly? What was going to happen now?

Well, they are all good questions. Scripture will reveal the answers to some of them as we continue in Exodus, but sometimes we have similar questions about our own situations.

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EXODUS 2:16–22

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E xodus 2:15 left Moses by a well in the land of Midian. Verse 16 begins with the word Now (ESV), so we can expect to receive information we previously did not have—but has relevance for the account.

Exodus 2:16 (ESV) says, Now the priest of Midian had seven daughters, and they came and drew water and filled the troughs to water their father’s flock. Let’s put some of these pieces together. The priest of Midian has seven daughters who shepherd his flock—besides being a priest, he also is a shepherd who has passed the job to his daughters. These seven daughters apparently are old enough to shepherd their father’s flock, and since there are seven of them, they can spread out to keep the flock together and protect the perimeter of the flock. Also, one responsibility of a shepherd [or shepherdess] is to make certain that the flock gets enough water; they happen to draw water from the very same well where Moses is sitting, filling the troughs, so the sheep may drink.

Verse 17 tells us that some shepherds come along to the well for the same reason, but, instead of waiting their turn, they force these seven sisters and the flock away from the troughs in order to bring their flocks to the already full troughs. However, Moses intervenes against these brutes and brings back the ladies and the flock for watering—presumably refilling the