Êxodo 2
David Guzik · Citado em PreceptAustin
Êxodo 2
Guzik says "Moses knew who he was. As much allure and ease there was in life as an Egyptian, he knew “That’s not me.” His faith in the God he served helped him to know who he was." NET Note - Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (Ex 2:11–15), and Moses’ introduction to life as the deliverer in Midian (Ex 2:16–22). Grown up (01431)(gadal) The Hebrew verb גָּדַל (gādal) fundamentally means “to grow,” “become great,” “make great,” or “magnify,” and it describes the idea of increase in size, importance, influence, or honor. The root occurs frequently in the Old Testament and applies to a wide range of contexts, including physical growth, social prominence, emotional intensity, and spiritual exaltation. Unlike related Hebrew roots such as rābab or rābâ, which often refer to numerical increase, gādal emphasizes greatness in magnitude, status, value, or significance rather than quantity. Thus the term can describe the natural development of people, animals, and plants, as well as the expansion of influence, authority, wealth, or reputation. In its most literal sense the verb refers to growing up or maturing, as seen in references to children such as Isaac, Moses, Samuel, and others who “grew” as they developed physically and socially (Gen. 21:8; Ex. 2:10; 1 Sam. 3:19). It also describes the growth of animals and plants (2 Sam. 12:3; Isa. 44:14) and even physical extensions such as hair growing long (Num. 6:5). In these cases the word depicts the natural process of development from small beginnings into maturity. Beyond physical growth, gādal often refers to becoming great in status, wealth, or influence. Individuals such as Abraham and Isaac are described as becoming “great” because of God’s blessing and prosperity (Gen. 24:35; 26:13). Kings and rulers are likewise described as “great” when their authority, prestige, or power increases; for example, Solomon’s greatness surpassed that of other kings in wealth and wisdom (1 Kgs. 10:23). The word may also refer to the importance or value of something, as when David speaks of Saul’s life being “highly valued” in his eyes (1 Sam. 26:24). In other contexts the term describes intensity or magnitude, such as great grief, loud outcry, or severe punishment (Job 2:13; Gen. 19:13; Lam. 4:6). Thus the root can apply to both tangible and intangible realities—anything that becomes large, significant, influential, or powerful. A particularly important dimension of gādal is its theological use to describe the greatness of God Himself. Scripture repeatedly affirms that Yahweh is incomparable in greatness and majesty (2 Sam. 7:22; Ps. 104:1). His works are great, His counsel is magnificent, and His acts of salvation demonstrate His sovereign power (Ps. 92:5; Isa. 28:29). The psalmists frequently use the verb in a call to worship, urging believers to “magnify the LORD” and to exalt His name (Ps. 35:27; 40:16; 70:4). In such contexts the word does not mean that humans literally make God greater, but that they recognize, proclaim, and celebrate His greatness. Similarly, God Himself declares that through His acts in history He will “magnify” Himself among the nations, revealing His holiness and sovereignty (Ezek. 38:23). This self-revelation shows that true greatness belongs ultimately to God alone, and all other forms of greatness derive from Him. The verb also describes the future greatness of the Messiah, who will shepherd His people in the strength of the Lord and whose rule will extend to the ends of the earth (Mic. 5:4). In this sense the word points beyond human kingship to the ultimate ruler whose greatness is universal and enduring. Likewise, God promises to make Abraham’s name great (Gen. 12:2), illustrating how divine blessing can elevate individuals or nations to prominence. Personal names built from this root—such as Gedaliah (“Yahweh is great”)—reflect Israel’s recognition that true greatness comes from the Lord. Grammatically, the verb appears in several stems that nuance its meaning. In the Qal stem it typically means “to become great,” “grow,” or “be exalted.” In the Piel stem it often means “to make great,” “raise,” “rear,” or “honor,” such as raising children or promoting someone to prominence (Isa. 1:2; Esth. 3:1). In the Hiphil stem the verb can mean “to cause to be great,” “exalt,” “lift up,” or “promote.” In the reflexive (Hithpael) form, however, it may describe self-exaltation or boasting, which introduces a negative moral dimension. Scripture uses this reflexive sense to condemn human arrogance, such as when individuals or nations magnify themselves against God (Isa. 10:15; Dan. 11:36–37). In such cases the verb exposes the sinful tendency of human beings to elevate themselves above their rightful place. Because of this range of meaning, gādal can also describe arrogant boasting or defiance. Nations like Moab and Edom are condemned for “magnifying themselves” against the Lord or His people (Jer. 48:26, 42; Ezek. 35:13; Zeph. 2:8–10). Isaiah vividly portrays this arrogance by comparing it to a tool boasting against the one who wields it (Isa. 10:15). Such passages highlight the folly of human pride: those who claim greatness apart from God ultimately reveal their rebellion against Him. Scripture consistently contrasts this false, self-exalting greatness with the true greatness that belongs to God alone. In summary, the root gādal encompasses a broad spectrum of meanings centered on the concept of greatness or enlargement—whether physical growth, social elevation, emotional intensity, or spiritual exaltation. It can describe the natural growth of people and living things, the increasing influence of individuals or nations, the magnitude of events or emotions, and the supreme majesty of God. Yet the word also warns against the danger of human pride, when people attempt to magnify themselves rather than acknowledging the greatness of the Lord. Ultimately the biblical use of gādal teaches that all genuine greatness originates with God, who alone has the power to raise up, bless, exalt, and reveal His glory throughout the earth. Gadal -111v - advanced(1), arrogantly(1), became great(1), became greater(2), became rich(1), became tall(1), became...wealthy(1), become arrogant(4), become great(1), become rich(1), become so great(1), bigger(1), boast*(1), bring(1), brought(1), educated(1), enlarged(1), exalt(2), exalted(4), great(10), great things(5), great things he has done(1), greater(4), grew(15), grew...great(1), grow(2), grow long(1), grown(5), grown-up(1), grows(1), highly valued(2), increase(1), lifted(1), magnificent(1), magnified(15), magnify(9), make his greater(1), make the great(2), make your great(1), make great(1), makes it grow(1), more(1), promoted(1), reared(3), rearing(1), spoken*(1), vaunt(1). Gen. 12:2; Gen. 19:13; Gen. 19:19; Gen. 21:8; Gen. 21:20; Gen. 24:35; Gen. 25:27; Gen. 26:13; Gen. 38:11; Gen. 38:14; Gen. 41:40; Gen. 48:19; Exod. 2:10; Exod. 2:11; Num. 6:5; Num. 14:17; Jos. 3:7; Jos. 4:14; Jdg. 11:2; Jdg. 13:24; Ruth 1:13; 1 Sam. 2:21; 1 Sam. 3:19; 1 Sam. 12:24; 1 Sam. 20:41; 1 Sam. 26:24; 2 Sam. 7:22; 2 Sam. 7:26; 2 Sam. 12:3; 1 Ki. 1:37; 1 Ki. 1:47; 1 Ki. 10:23; 1 Ki. 12:8; 1 Ki. 12:10; 2 Ki. 4:18; 2 Ki. 10:6; 1 Chr. 17:24; 1 Chr. 22:5; 1 Chr. 29:12; 1 Chr. 29:25; 2 Chr. 1:1; 2 Chr. 9:22; 2 Chr. 10:8; 2 Chr. 10:10; Ezr. 9:6; Est. 3:1; Est. 5:11; Est. 10:2; Job 2:13; Job 7:17; Job 19:5; Job 31:18; Ps. 18:50; Ps. 34:3; Ps. 35:26; Ps. 35:27; Ps. 38:16; Ps. 40:16; Ps. 41:9; Ps. 55:12; Ps. 69:30; Ps. 70:4; Ps. 92:5; Ps. 104:1; Ps. 126:2; Ps. 126:3; Ps. 138:2; Ps. 144:12; Eccl. 1:16; Eccl. 2:4; Eccl. 2:9; Isa. 1:2; Isa. 9:3; Isa. 10:15; Isa. 23:4; Isa. 28:29; Isa. 42:21; Isa. 44:14; Isa. 49:21; Isa. 51:18; Jer. 5:27; Jer. 48:26; Jer. 48:42; Lam. 1:9; Lam. 4:6; Ezek. 16:7; Ezek. 24:9; Ezek. 31:4; Ezek. 35:13; Ezek. 38:23; Dan. 1:5; Dan. 8:4; Dan. 8:8; Dan. 8:9; Dan. 8:10; Dan. 8:11; Dan. 8:25; Dan. 11:36; Dan. 11:37; Hos. 9:12; Joel 2:20; Joel 2:21; Amos 8:5; Obad. 1:12; Jon. 4:10; Mic. 5:4; Zeph. 2:8; Zeph. 2:10; Zech. 12:7; Zech. 12:11; Mal. 1:5 Exodus 2:12 So he looked this way and that, and when he saw there was no one around, he struck down the Egyptian and hid him in the sand. So he looked this way and that - Ac 7:24-26 he struck down the Egyptian - If the Egyptian killed the Hebrew, Moses only acted agreeably to the divine law (Ge 9:6) in thus slaying the Egyptian; nor did he violate the law of Egypt; for, according to Diodorus Siculus (1. 117), "he who saw a man killed, or violently assaulted on the highway, and did not rescue him, if he could, was punished with death." Moses, therefore, in this transaction, acted as a brave and good man; especially as at this time there was little probability of obtaining justice on an Egyptian murderer. MOSES LOOKING THIS WAY AND THAT So he looked this way and that, and when he saw there was no one around, he struck down the Egyptian and hid him in the sand. - Clearly the fact that he looked this way and that indicates he knew this was not a lawful thing to do. Moses had a troubled conscience! And yet he killed the Egyptian and thought he could keep it secret by hiding him in the sand. Mattoon - The fact that Moses looked both ways revealed his conscience was not clear. When a person is unsure of God's will or of their actions, usually they are apprehensive of the opinions of others. When we know God's will, there is conviction and certainty. There is an unconcern for the opinions of men because the Lord is leading. Moses had his eyes on men and not God at this time. Guzik - The Bible itself explains some of Moses’ thinking behind this action. Acts 7:23–25 explains that Moses did this to defend and avenge the beaten Israelite, but also with the expectation that his fellow Israelites would recognize him as their deliverer. NET Note - The verb וַיַּךְ (vayyakh) is from the root נָכָה (nakhah, “to smite, attack”) which is used in Ex 2:11. This new attack is fatal. The repetition of the verb, especially in Exodus, anticipates the idea of “eye for eye, tooth for tooth.” The problem is, however, that Moses was not authorized to take this matter into his own hands in this way. The question the next day was appropriate: “Who made you a ruler and a judge over us?” The answer? No one—yet. Hid him in the sand. - He buried him so as to conceal what he had done, lest it be discovered. God had other plans and allowed it to be discovered because God knew it was now time for Moses to take his "graduate class" in shepherding sheep for 40 years! This would be good preparation for delivering Israel, which all too often would act like dumb sheep! THOUGHT - If we have to look this way and that before we do something, we had best not do it! Mattoon - There are several lessons we can learn from untempered, uncontrolled zeal. Zeal that is Out of Control 1. It leads to hasty actions: It is uncontrolled, impulsive, and impatient. 2. It makes one unfit for God's service: It relies too much upon self and takes matters in one's own hands without the leading of the Lord. The key words of verse 11-12, looked and saw, reveal this truth. Moses walked by sight. Nothing is mentioned about getting direction from God at this point in his life. 3. The hasty actions of uncontrolled zeal retard accomplishments rather than furthering God's purposes. It makes a mess. Another lesson from the blunders or failures of Moses is that spiritual ends are not achieved by carnal means. His scheme led to sin, not deliverance. It's never right, to do wrong, in order to do right. Sensual, worldly, carnal methods that contradict Bible principles are not to be used to reach people for Christ. They grieve the Holy Spirit and create confusion. Moses also reminds us of the fact that when you conceal your sin, you will eventually get caught as we will now see. It will come out into the open eventually. Moses was spotted and confronted about his crime. Exodus 2:13 He went out the next day, and behold, two Hebrews were fighting with each other; and he said to the offender, "Why are you striking your companion?" and he said - Ac 7:26 1Co 6:7,8 MOSES THE MURDERER NOW BECOMES A MEDDLER! He went out the next day, and behold, two Hebrews were fighting with each other; and he said to the offender, "Why are you striking your companion?" - Moses was clearly associating with his Hebrew brethren and sought to be a reconciler in this situation. Presumably Moses believed his high position in Egypt would give him credibility with the sons of Israel, but that would not prove to be the case. The Hebrew word for companion (rea) means a fellow countryman, a neighbor and even a friend, as it does in it use in Ex 33:11 "the LORD used to speak to Moses face to face, just as a man speaks to his friend.' NET Note on offender - The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (Ex 5:2)—he does not recognize his authority. Later Pharaoh will use this term (rasha’) to declare himself as in the wrong (Ex 9:27) and God in the right. Acts 7:26+ - “On the following day he appeared to them as they were fighting together, and he tried to reconcile them in peace, saying, ‘Men, you are brethren, why do you injure one another?’ Exodus 2:14 But he said, "Who made you a prince or a judge over us? Are you intending to kill me as you killed the Egyptian?" Then Moses was afraid and said, "Surely the matter has become known." Who - Ge 19:9 37:8-11,19,20 Nu 16:3,13 Ps 2:2-6 Mt 21:23 Lu 12:14 Lu 19:14,27 Ac 7:26-28,35 a prince - Heb. a man a prince - Ge 13:8 Moses - Pr 19:12 29:25 But he said, "Who made you a prince or a judge over us? Are you intending to kill me as you killed the Egyptian?" Then Moses was afraid and said, "Surely the matter has become known." - Moses' good intentions were not received by the Hebrew brethren and it became clear to Moses that his killing of the Egyptian had spread far and wide. The wrong-doers unjustifiably accused Moses of wanting to kill them. Moses' actions were misunderstood, opposed, and rejected. How many times does this happen when we try to win others to Christ or help other people? Afraid (03372) (yare) fear as when one senses a threat to one's life as in the present context, but in other contexts expresses the idea of reverence and deep respect (as in Ps 25:14+). In the OT fear of the Lord involves a person's total response to the Lord. It is notable that more than 75% of the over 370 uses (see below) of yare are in the context of reverencing the Lord. In English our word reverence (from Latin reverentia "awe, respect," from revereri "to stand in awe of, respect, honor, fear, be afraid of; revere,") refers to a feeling of profound respect for someone or something, and with yare in the OT as noted this is most often to God. The classic use is Pr 1:7+ "The fear (yare) of the LORD is the beginning of knowledge." Notice that a genuine holy fear of the Lord is often equated with believers (e.g. Mal 3:16+, Mal 4:2+, Eccl 8:12-13, cf the last worldwide proclamation of the Gospel which says "Fear God..." - Rev 14:6-7+) Yare in Exodus - Exod. 1:17; Exod. 1:21; Exod. 2:14; Exod. 3:6; Exod. 9:20; Exod. 9:30; Exod. 14:10; Exod. 14:13; Exod. 14:31; Exod. 15:11; Exod. 18:21; Exod. 20:20; Exod. 34:10; Exod. 34:30; Guzik - Moses seemed to act like a prince given his royal background. He acted like a judge in that he determined that one of these men did the wrong. He seemed to be the perfect prince and judge for Israel, but they did not want him.. A prince has the right to rule and expects your loyalty. A judge has the right to tell you what to do, and to punish you if you don’t do it. In rejecting Moses they said to him, “We don’t want you to rule over us or tell us what to do.” People reject Jesus on the same thinking, and just like Moses Jesus was rejected at His first coming. Both Moses and Jesus were: • Favored by God from birth • Miraculously preserved in childhood • Mighty in words and deed • Offered deliverance to Israel • Rejected with spite • Rejected in their right to be prince and a judge over Israel Just like Jesus after him, Moses could not deliver when he lived in the palaces of glory. He had to come down off the throne, away from the palace and into a humble place before he could deliver his people. Moses planned the deliverance of Israel the way any man would, and logically saw himself as the key man—because of his royal background, education, success, and sympathy for his people. Moses had his plans, and they made sense from his perspective. Yet God’s plan was radically different. 40 years later, God led Moses and his brother Aaron to Pharaoh with a special stick that turned into a snake. Moses asked Pharaoh to let Israel go back to Canaan; Pharaoh said no, so God brought plagues of blood, frogs, mosquitoes, flies, cattle disease, boils, hail, locusts, and darkness. Finally God judged stubborn Pharaoh and Egypt with a plague on the firstborn of Egypt, Israel escaped across the Red Sea. The waters of the Red Sea came back and killed the Egyptian army, and the Israelites crossed the wilderness and came to Canaan. Such an unlikely plan would never come from man. (Exodus 2) Mattoon - Important Lessons from Moses Lesson 1-Hiding the wrong does not erase it. Moses tried to literally cover up his sin and it failed. It almost always does fail. The natural tendency of men is to hide what they have done wrong. Adam and Eve tried to cover themselves with fig leaves and hide from God. Cain tried to bury Abel, but Abel's blood cried from the ground to the Lord. The cardinal law of the Bible is sin cannot be covered by men. Numbers 32:23-But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out. Ecclesiastes 12:14-For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Luke 12:2-For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Proverbs 28:13-He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. Moses did not prosper because he tried to cover his sin. Lesson 2-Timing is as important as action. Moses failed because he got ahead of God. He pushed his way into leadership prematurely. The result was rejection. No one followed him. Whoops! Ouch! God's timing is important. Jesus responded more than once, "My time is not yet come." God's work must be done God's way in God's time. As a pastor, you need to be in the Word, in prayer, and sensitive to the Holy Spirit's leading in your life. The problem in this situation is the nation of Israel is not ready for deliverance. Moses is not ready either for he has lessons that he needs to learn in the desert. Both the nation and Moses have forty years to go before they are ready to exit Egypt and attend the University of the Sinai Desert. Lesson 3-Spiritual leadership is God appointed, not self assumed. Moses had a great resume. He was a leader and physically attractive. Yet, one cannot lead God's people unless one is a consistent follower of the Lord. Are you following the Lord? If not, you should not be pastoring or teaching the Word. Portia, a beautiful, wealthy heiress, is the heroine of Shakespeare's Merchant of Venice. She had many suitors of noble birth who wanted to marry her, but her father decreed that her husband would be chosen by a certain test. She would belong to the one who chose the right chest out of three that were prepared by the father. One chest was of gold and inscribed with "Who chooseth me shall gain what many men desire." On the inside was a skull. The second chest was made of silver, engraved with the words, "Who chooseth me shall get as much as he deserves." On the inside was a picture of a fool. The third chest or winning chest was made of lead and held Portia's picture within it. It was engraved with the words, "Who chooseth me must give and hazard all that he hath." All the suitors but one chose the first two chests because the precious metals and inscriptions were so attractive. Bassanio, however, picked the chest of lead and got Portia's hand in marriage, because he was willing to give everything he had for the sake of the one he loved. We should have this attitude toward the Lord. Are you like Moses and willing to forsake everything to follow Him? Exodus 2:15 When Pharaoh heard of this matter, he tried to kill Moses. But Moses fled from the presence of Pharaoh and settled in the land of Midian, and he sat down by a well. fled - Ex 4:19 Ge 28:6,7 1Ki 19:1-3,13,14 Pr 22:3 Jer 26:21-23 Mt 10:23 Ac 7:29 Heb 11:27 Midian - Ge 25:2,4 sat down - Ge 24:11 29:2 Joh 4:6 PROBABLE LOCATION OF MIDIAN MOSES FLEES FOR HIS LIFE Mattoon entitles Exodus 2:15-25 "Lessons from a Desert University" When Pharaoh heard of this matter, he tried to kill Moses. But Moses fled from the presence of Pharaoh and settled in the land of Midian, and he sat down by a well. - Moses' assumption that his killing of the Egyptian had become common knowledge is proven true for it eventually was told to the Pharaoh, who sought to avenge the death of a native Egyptian. Moses may have been the adopted son of Pharaoh's daughter, but he was still a Hebrew. One cannot help but see the hand of evil one behind the scene for the devil knew if he could have Moses killed, it would thwart the deliverance of Israel and their return to the promised land. See the map above for the likely location of Midian, outside the domain of the nation of Egypt. Surely we see God's hand of protection in this escape to Midian, for Pharaoh was powerful enough to send an army in search of Moses, but there is not record of any such attempt. God had a purpose for Moses and was his Protection. The life of a saint is immortal until his work is done just as in the case of God's two witness in the time of the tribulation John recording that "When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them.' (Rev 11:7+) They were "immortal" until their work was accomplished! Mattoon has some interesting thoughts - The circumstances were not ripe for Israel's deliverance. The nation was not sufficiently humbled, nor increased in population to the point of God's plan. Moses was not ready for the task at hand yet. Moses was rejected by his own people and now the Egyptians. The dream of deliverance seemed dead. The nightmare of his rejection was very real. God is using the situation to prepare his servant for a great task. Beloved, rejection will make or break you. God may allow you to suffer rejection so you will seek His fellowship and comfort. He will use the rejection to teach you to draw strength and joy from Him. God will also use our rejection to remind us of how He feels when we reject Him. Another lesson we will note here is sin leads to wandering. Sin creates instability, restlessness, and fear. It disrupts your home too. Imagine the pain and hurt of Moses' parents, Miriam, Aaron, and friends upon hearing about what he has done. Where sin abounds, grace much more abounds, for God is working behind the scenes. Guzik has a good point - Moses, fleeing for his life, probably felt that God’s plan for his life was completely defeated. He probably believed that every chance he ever had to deliver his people was now over and there was nothing he could do. At this point, Moses was right where God wanted him. Moses probably had little idea of it at the time, but he was too big for God to use. Moses tried to do the Lord’s work in man’s wisdom and power and it didn’t work. After 40 years of seemingly perfect preparation, God had another period of preparation for both Moses and the people of Israel, to make them ready to receive Moses ESV Study Bible - God brings deliverance through his power and in his way, through the weakness of the cross, not through merely human impulses for justice (1 Cor. 1:25 = "Because the foolishness of God is wiser than men, and the weakness of God is stronger than men."). Why did he go to Midian "If Moses went into the area of Canaan and Syria, he would have found no refuge—there was a treaty between Rameses II and the Hittite king to the effect that fugitives along the northern route to Syria would be arrested and extradited. So Moses went southeast instead, to Midian." (Guzik) The Power In Meekness In quietness and confidence shall be your strength. — Isaiah 30:15 Today's Scripture: Exodus 2:11-15; 3:7-12 Niagara Falls is one of the most spectacular sights I have ever seen. The roar of 6 million cubic feet of water each minute makes it the most powerful waterfall in North America. Few people, however, know that more than 50 percent of the river’s water is diverted before it reaches those falls via four huge tunnels. This water passes through hydroelectric turbines that supply power to nearby areas in the US and Canada before returning to the river well past the Falls. Some would love to have others think of their lives like Niagara Falls— wild, spectacular, and loud. But power without control dissipates into useless energy. Moses thought he could use his royal power to bring about deliverance for God’s people from slavery. He misused his power by killing an Egyptian, which only dissipated his power because he lost the respect of his own people (Ex. 2:11-15). God had to teach him meekness (Num. 12:3). We strive to do the will of God And struggle to succeed; But we may fail to recognize God’s strength is what we need. —D. De Haan Nothing is stronger than strength under God’s control. What Have We Learned? Read: Exodus 2:11-25 You shall remember that the Lord your God led you all the way these forty years . . . , to humble you and test you. —Dt. 8:2 The often quoted statement “Nice guys finish last” seems all too true to the fullback of a high school football team. After they lost a game to a team that seemed intent on breaking all the rules, he asked, “Why didn’t God honor us by giving us the win?” Moses could have asked a similar question. Although brought up in the home of Egypt’s king, he had chosen to identify himself with his own people, the oppressed Israelites. When he saw an Egyptian mercilessly beating an Israelite, Moses killed the man. But instead of being rewarded by God, he fled from Egypt and spent 40 years as a sheepherder in Midian. Eighty years after Moses left Egypt, he finally knew why God had allowed him to be humiliated. He understood why the Lord had permitted the Israelites to go through 40 more years of oppression and then 40 years of wilderness wandering. Just before the Jews crossed the Jordan River into the Promised Land, Moses told them that God’s goal was to humble them and strengthen them through the long years of testing (Dt. 8:2) so they would know God in a new way and rely fully on Him. Our God works to transform us, Until that work is done; He uses trials and testings To make us like His Son. —Sper God uses life's setbacks to help us move ahead. Moses, a type of Christ - Rod Mattoon (ED: BE CAREFUL WITH TYPOLOGY! I WOULD RATHER CALL THE THINGS BELOW PARALLELS IN THE LIFE OF MOSES AND THE LIFE OF CHRIST). 1. Their births and infancy were under Gentile domain. 2. Edicts were issued at their births for the destruction of all male babies by the rulers of the land. 3. Both of them had peculiar beds. One had a basket in the bulrushes and the other had a feeding trough or manger in a stable. 4. Both Moses and Jesus were miraculously saved from death when they were children. 5. Moses and Jesus were raised in homes of men who were not their real fathers. They were both adopted. 6. Both of them left high and exalted positions to suffer with and for Israel. One left the throne of Egypt and the other the throne of Heaven. 7. Both Jesus and Moses refused a kingdom. Moses refused to be called the son of Pharaoh's daughter and Jesus refused the kingdom that the Devil offered Him. 8. Jesus and Moses were rejected by their brethren at their first advent. 9. Moses and Jesus were both Hebrews who spent time in Egypt while they were children. For Moses, Egypt was a place of rearing and for Jesus, it was a place of refuge. 10. Both of these men took Gentile brides. Jesus' bride is the church composed of Jews and Gentiles. Question: "Who were the Midianites?" Answer: Abraham had more sons than just Isaac (by Sarah) and Ishmael (by Hagar). He also had six sons by Keturah, his wife after the death of Sarah: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (Genesis 25:2). The Midianites were the descendants of Midian and therefore children of Abraham. They settled in “the land of the east” (Genesis 25:6). Most scholars believe the land of Midian was officially on both sides of the Gulf of Aqaba, although the Midianites showed nomadic tendencies later in their history (see Habakkuk 3:7, ESV). When Moses fled the wrath of Pharaoh, he traveled to Midian (Exodus 2:15). There, Moses met and married his wife, Zipporah, and served his father-in-law, Jethro, as a shepherd for forty years. The fact that Jethro was “a priest of Midian” (Exodus 2:16) indicates that the Midianites, at least during Moses’ time, still retained the knowledge of the God of their father Abraham (cf. Jethro’s words and actions in Exodus 18). At the end of Moses’ time in Midian, God appeared to Moses—still in Midian—and commissioned him to lead the Israelites out of slavery (Exodus 3—4). As the children of Israel traveled through the wilderness, they employed the services of a guide familiar with the desert—Moses’ Midianite brother-in-law, Hobab (Numbers 10:29). However, the relations between the Israelites and the Midianites began to sour when the Midianites joined forces with the Moabites in order to hire Balaam to curse Israel (Numbers 22). Later, when Israel fell into idolatry and sexual sin with the Moabite women (Numbers 25), we find that a prominent Midianite woman was also involved (Numbers 25:6). The Lord then told Moses to wage war against the Midianites: “Treat the Midianites as enemies and kill them. They treated you as enemies when they deceived you in the Peor incident involving their sister Kozbi, the daughter of a Midianite leader” (Numbers 25:17–19). The Israelites did eventually attack the Midianites, meting out divine retribution against their enemies (Numbers 31). Five kings of the Midianites were killed, as was Balaam (Numbers 31:8). This battle was one of the last things Moses accomplished as leader of the Israelites. During the time of the judges, “the Midianites, Amalekites and other eastern peoples invaded the country” and plundered the land (Judges 6:3). For seven years, “Midian so impoverished the Israelites that they cried out to the Lord for help” (verse 6). God answered their cries and raised up Gideon as a deliverer. With just 300 men, Gideon defeated the armies of the Midianites, although the foe was “thick as locusts. Their camels could no more be counted than the sand on the seashore” (Judges 7:12). Of course, God was involved, and He was the One who granted the victory over the Midianites (verse 22). Later references to the Midianites include allusions to God’s victory over them (Psalm 83:9; Isaiah 10:26). And, in a prophecy of Israel’s future glory in the Messianic kingdom, Isaiah writes, “Herds of camels will cover your land, / young camels of Midian and Ephah. / And all from Sheba will come, / bearing gold and incense / and proclaiming the praise of the Lord” (Isaiah 60:6). Cyril
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Guzik - In Egypt Moses enjoyed life as one of the royal family and was waited on hand and foot. In the distant desert of Midian, Moses finally had an opportunity to be a servant and he did a good job, working hard to help water the flocks of Reuel’s daughters. And what is more, he even drew the water for us and watered the flock - What do we see in the character of Moses? Is this not a servant's heart, and but a faint picture of the servant into which he will be transformed over the next 40 years in the divine classroom in the desert? Delivered (05337)(natsal) means primarily to deliver, often by the power of one entity overcoming another. Deliverance from the hand or power (Ge 32:11, Hos 2:10). Idols and human might cannot deliver (1 Sa 12:21, Ps 33:16). The Septuagint (Lxx) of Ex 2:19 translates delivered with rhuomai which means to draw to oneself from danger, evil or an enemy, and is the very word Paul used of believers who have been "delivered (rhuomai) from the domain (exousia = right and might, power, authority) of darkness (kingdom ruled by the devil - 1 Jn 5:19+)." (Col 1:13+) NET Note adds "Continuing the theme of Moses as the deliverer, the text now uses another word for salvation (נָצַל, natsal, “to deliver, rescue”) in the sense of plucking out or away, snatching out of danger." Natsal in Exodus - Ex 2:19; Ex 3:8; Exod. 3:22; Exod. 5:23; Exod. 6:6; Exod. 12:27; Exod. 12:36; Exod. 18:4; Exod. 18:8; Exod. 18:9; Exod. 18:10; Exod. 33:6 NET Note on he even drew - The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּלֹה (daloh dalah). B. Jacob says, “They showed their enthusiasm through the use of the infinitive absolute—And think of that, he even drew water for us; a man did this for us girls” (Exodus, 41). Exodus 2:20 He said to his daughters, "Where is he then? Why is it that you have left the man behind? Invite him to have something to eat." invite him - Ge 24:31-33 18:5 19:2,3 29:13 31:54 43:25 Job 31:32 42:11 1Ti 5:10 Heb 13:2 He said to his daughters, "Where is he then? Why is it that you have left the man behind? Invite him to have something to eat." - Fathers should always be on the lookout for good men for their daughters! Exodus 2:21 Moses was willing to dwell with the man, and he gave his daughter Zipporah to Moses. willing - Ex 2:10 Ge 31:38-40 Php 4:11,12 1Ti 6:6 Heb 11:25 13:5 Jas 1:10 Zipporah - Ex 4:20-25 18:2-6 Nu 12:1 Moses was willing to dwell with the man, and he gave his daughter Zipporah to Moses. - "By taking a wife and having a son, Moses seems to give up on Egypt and his hope of being a deliverer for Israel. Moses was content with where God put him, even though Midian was very different from Egypt." (Guzik) NET Note on Moses was willing to dwell with the man - The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Ex 4:18–19).
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Guzik - We make a mistake when we think that the years in Midian were a “waiting” time for Moses. They were instead, working years; he had never worked this hard in his life! God trained him, shaping him for his future calling, but Moses was certainly not “on the shelf.” In Egypt Moses learned how to be somebody. In Midian he learned how to be nobody. “Much he had learned in Egypt, but more in Midian.” (Trapp)