After looking this way and that and seeing no one, he struck down the Egyptian and hid his body in the sand. After looking this way and thatThis phrase indicates Moses' awareness and caution. The Hebrew root for "looking" (נבט, nabat) suggests a deliberate and careful observation. Moses is not acting impulsively; he is fully aware of the gravity of his actions. This moment of hesitation reflects the internal conflict Moses faces, torn between his Egyptian upbringing and his Hebrew identity. Historically, this act of looking around signifies a moment of decision, where Moses weighs the consequences of his actions, a theme that resonates with the moral and ethical dilemmas faced by believers today. and seeing no one The phrase underscores the isolation Moses feels in this moment. The Hebrew word for "seeing" (ראה, ra'ah) implies perception and understanding. Moses perceives not just the absence of witnesses but also the absence of justice for his people. This moment highlights the loneliness of leadership and the burden of acting righteously when no one else is watching. It serves as a reminder that God sees all, even when human eyes do not, encouraging believers to act justly regardless of human oversight. he struck down the Egyptian The action of striking down (נכה, nakah) is significant, as it denotes a decisive and forceful act. Moses' choice to intervene reflects his emerging role as a deliverer, foreshadowing his future leadership. Historically, this act of violence is a turning point, marking Moses' break from his Egyptian identity and aligning himself with the Hebrews. It challenges believers to consider the cost of standing up for justice and the complexities of righteous anger. and hid his body in the sand The act of hiding (טמן, taman) the body in the sand is symbolic of Moses' attempt to cover his actions and the consequences of sin. Sand, being a temporary and unstable covering, suggests that human efforts to conceal wrongdoing are ultimately futile. This imagery serves as a powerful reminder of the need for repentance and the futility of hiding sin from God. It calls believers to seek God's forgiveness and to live transparently before Him, trusting in His grace and mercy. Persons / Places / Events 1. MosesA Hebrew by birth, raised in Pharaoh's household, who becomes a central figure in the deliverance of Israel from Egypt. At this point in the account, Moses is beginning to identify with his Hebrew heritage. 2. EgyptianAn unnamed taskmaster who was beating a Hebrew slave, prompting Moses to intervene. 3. Hebrew SlaveThe oppressed individual whom Moses sought to defend, representing the broader suffering of the Israelites in Egypt. 4. EgyptThe land where the Israelites were enslaved, and where Moses was raised. It serves as the backdrop for Moses' early life and the initial acts of deliverance. 5. The SandThe place where Moses hid the body of the Egyptian, symbolizing his attempt to cover up his actions and the beginning of his journey into exile. Teaching Points Righteous Anger vs. Sinful ActionMoses' anger at the injustice he witnessed was righteous, but his method of dealing with it was not. Believers must discern how to respond to injustice in a way that aligns with God's will. The Consequences of Impulsive DecisionsMoses' decision to kill the Egyptian led to significant consequences, including his flight from Egypt. This teaches the importance of seeking God's guidance before acting. God's Sovereignty in Our FailuresDespite Moses' failure, God used this event to begin shaping him into the leader he would become. Our mistakes do not thwart God's plans; He can redeem them for His purposes. Identity and CallingMoses' actions reflect his emerging identity as a deliverer of his people. Believers are encouraged to seek and embrace their God-given identity and calling. The Hiddenness of SinMoses attempted to hide his sin by burying the Egyptian in the sand. This illustrates the futility of trying to conceal sin from God, who sees all. Bible Study Questions 1. How does Moses' action in Exodus 2:12 reflect his internal struggle with his identity as both an Egyptian prince and a Hebrew? How can we relate this to our own struggles with identity? 2. In what ways does Moses' impulsive action serve as a warning for us today? Can you think of a time when acting impulsively led to unintended consequences in your life? 3. How does the account of Moses in Exodus 2:12 connect with the broader biblical theme of God using imperfect people for His purposes? Can you identify other biblical figures who experienced similar situations? 4. Reflect on a time when you witnessed injustice. How did you respond, and how might you respond differently in light of Moses' account and biblical teachings on justice? 5. Considering Proverbs 3:5-6, how can we cultivate a habit of seeking God's guidance before making decisions, especially in situations that provoke strong emotions? Connections to Other Scriptures Acts 7:23-29Stephen recounts Moses' actions, providing insight into Moses' motivations and the consequences of his actions. Hebrews 11:24-25Highlights Moses' faith and his choice to identify with the people of God rather than enjoy the fleeting pleasures of sin in Pharaoh's court. Genesis 4:8-10The account of Cain and Abel, which parallels the theme of murder and the consequences of taking justice into one's own hands. Proverbs 3:5-6Encourages trust in the Lord rather than relying on one's own understanding, contrasting Moses' impulsive action. Moses and Christ | J. Orr | Exodus 2:1-25 | Blood Thicker than Water | H. O. Mackey. | Exodus 2:11-12 | Brotherly Sympathy | John Lobb. | Exodus 2:11-12 | Hidden Sin | J. S. Exell, M. A. | Exodus 2:11-12 | Lessons | G. Hughes, B. D. | Exodus 2:11-12 | Moses' Rash Haste | W. M. Taylor, D. D. | Exodus 2:11-12 | Moses' Sympathy with His Brethren | A. Nevin, D. D. | Exodus 2:11-12 | Moses, the Ardent But Mistaken Patriot | D. Young | Exodus 2:11-12 | Retributive Justice | Homilist | Exodus 2:11-12 | Some People Will Never Look on the Burdens of Their Brethren | J. S. Exell, M. A. | Exodus 2:11-12 | Strife, Intervention, and Flight of Moses | J. C. Gray. | Exodus 2:11-12 | Sympathy with Burden Bearers | Good Words. | Exodus 2:11-12 | The Chivalry of Moses | J. Parker, D. D. | Exodus 2:11-12 | The Choice of Moses | J. Orr | Exodus 2:11, 12 | The Inquiring Look of Conscience | J. S. Exell, M. A. | Exodus 2:11-12 | The Inquiring Look of Conscience | J. S. Exell, M. A. | Exodus 2:11-12 | The Oppressor Slain; or a Wrong Way of Reproving Injury | J. S. Exell, M. A. | Exodus 2:11-12 | The Prince and the Serfs | | Exodus 2:11-12 | The Upward Look Best | C. H. Mackintosh. | Exodus 2:11-12 | Mistake in Life's Morning | H.T. Robjohns | Exodus 2:11-15 | Moses was Grown | G.A. Goodhart | Exodus 2:11-15 | Unfruitful Effort | J. Urquhart | Exodus 2:11-15 | Unpurified Zeal | J. Orr | Exodus 2:11-15 |
People Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, ZipporahPlaces Egypt, Midian, Nile RiverTopics Body, Covering, Death, Egyptian, Hid, Hideth, Hither, Killed, Sand, Seeing, Slew, Smiteth, Smote, Struck, Thither, Turneth, TurningDictionary of Bible Themes Exodus 2:12 4360 sand Exodus 2:10-15 5102 Moses, life of Exodus 2:11-12 5925 rashness Exodus 2:11-13 5040 murder Exodus 2:11-14 5822 criticism, against believers 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 2:12 NIVExodus 2:12 NLTExodus 2:12 ESVExodus 2:12 NASBExodus 2:12 KJV
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