Exodus 2:10

CRITICAL NOTES.—

Exodus 2:10. Moses] Heb. Mosheh (משֶׁה): if of Heb. origin, undoubtedly an active—not a passive—participle = “drawing out,” not “drawn out.” There is no difficulty in this. The starting point of the naming is from the act of “drawing:” the passive “being drawn” wd. necessarily be implied. But the active touches God’s providence at two points instead of one,—the “drawing” of the individual son “out” of the Nile, and the “drawing” of the national son (Hosea 11:1) “out” of Egypt: Johovah “drew out” M. by Ph.’s daughter, and Is. by M. While preferring the derivation just named, we need not decisively reject that adopted by some scholars, after Josephus, from the Coptic = “Water-saved.” It is certainly striking, that whereas “Mo” in Copt. sigs. “water,” Ph.’s d., according to this ver., laid stress on the water:—lit. “OUT OF THE WATERS did I draw him.” Thus rich in resources, we can assure Fürst that we see no reason why the etymol. given in Exodus 2:10 shd “not be taken seriously”: certainly we need not give it up for his conjecture that M. is = “son of Osiris!”

MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 2:10

THE BIRTH OF MOSES AND ITS LESSONS

More wisdom and blessing may be got from the contemplation of the birth of a truly great man into the world than from the tracing of the mightiest river to its source. In following up this, you may have to ascend among “the everlasting hills;” in tracking a great soul, you must rise to God. All souls come from God. Some souls are broader mirrors, are greater lights than others, they disclose more fully the way from one eternity to another. Consider the man Moses, specially as illustrating God’s method of raising up souls on earth for Divine use and service.

I. God gives and sends them as they are needed, they have their appointment according to the times. The reader of history cannot but see that the great parent Spirit creates and sends forth souls—of Teachers, lawgivers, deliverers, prophets, poets, kings—at the right time. There was need of Moses. See previous chapter. The greatest revelations come in the times of greatest need, that we may be well assured whose they are. The world owes much to little children, little children coming into it by God.

II. That they may be fully trained and prepared for their work, they “are made like unto their brethren.” Moses is born a child of the people that he may be a true brother and saviour of his people.

III. The very family and people that sought to destroy Israel are made instrumental in nourishing and rearing the deliverer of Israel and the avenger of his brethren’s wrongs. God makes evil powers, evil men, evil counsels, and deeds serve Him, contrary to their own nature and intent, and when they have come to their highest pitch, work their own just retribution and overthrow. So Huss, Wickliffe, Luther, Melancthon, Calvin, Knox were trained in the monasteries and colleges of the Romish Church, to be the leaders in another Exodus out of Egyptian darkness and bondage. Injustice and cruelty are made to avenge themselves in the end.

IV. In the raising up of the man Moses we have a most instructive exemplification of the doctrine and working of the Divine providence. God’s providence does its mightiest works through human hearts.

V. In Pharaoh’s daughter, and the part she takes, we have the proof that human nature, the human heart, is one; and that all classes of mankind, all nations, are destined to become one in God’s great saving plan. [Pulpit Analyst.]

SUGGESTIVE COMMENTS ON THE VERSE

Exodus 2:10. Child-growth—physically—mentally—morally.

1. Important to families—leaving home.
2. Interesting to strangers—Princess.
3. Important to nations—Egypt.

Child-nomenclature.

1. Perpetuating the memory of a cruel edict.
2. Perpetuating the memory of a loving mother.
3. Perpetuating the memory of a kindly Providence.
4. Perpetuating the memory of a compassionate stranger. Home life exchanged for palace life.—
1. It would be at first unwelcome—stranger.
2. It would gradually become a temptation—its gaiety.

3. It would forcefully become a discipline. Providence is pleased sometimes to raise the poor out of the dust, to set them among princes (Psalms 113:7.)

Under Providence, parents of the Church may be forced to give up their children to strangers.
Acts of pity from earthly powers to the Church’s children, may give them liberty of naming them.
We have now the Church under state patronage—the patronage of a tenderhearted princess.