until there arose a different king, who didn’t know Joseph. The same took advantage of our race, and mistreated our fathers, and forced them to throw out their babies, so that they wouldn’t stay alive. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father’s house. When he was thrown out, Pharaoh’s daughter took him up and reared him as her own son.
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Acts 7:18-21 sits inside this longer paragraph.
“But as the time of the promise came close which God had sworn to Abraham, the people grew and multiplied in Egypt, until there arose a different king, who didn’t know Joseph. The same took advantage of our race, and mistreated our fathers, and forced them to throw out their babies, so that they wouldn’t stay alive. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father’s house. When he was thrown out, Pharaoh’s daughter took him up and reared him as her own son. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn’t understand.
Parallel Translations
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until there arose a different king, who didn’t know Joseph.
The same took advantage of our race, and mistreated our fathers, and forced them to throw out their babies, so that they wouldn’t stay alive.
At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father’s house.
When he was thrown out, Pharaoh’s daughter took him up and reared him as her own son.
-
till another kynge arose which knewe not of Ioseph.
The same dealte suttelly with oure kynred and evyll intreated oure fathers and made them to cast oute their younge chyldren that they shuld not remayne alyve.
The same tyme was Moses borne and was a proper childe in the sight of God which was norisshed vp in his fathers housse thre monethes.
When he was cast out Pharoes doughter toke him vp and norisshed him vp for her awne sonne.
Show all 3 translations
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Till another King arose, which knewe not Ioseph.
The same dealt subtilly with our kindred, and euill entreated our fathers, and made them to cast out their yong children, that they should not remaine aliue.
The same time was Moses borne, and was acceptable vnto God, which was nourished vp in his fathers house three moneths.
And when he was cast out, Pharaohs daughter tooke him vp, and nourished him for her owne sonne.
Cross-references (12)
- Exodus 1:8 (v18) Now there arose a new king over Egypt, who didn’t know Joseph.
- Hebrews 11:23 (v20) By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they…
- Psalms 105:25 (v19) He turned their heart to hate his people, to conspire against his servants.
- Exodus 2:2-10 (vv20–21) The woman conceived and bore a son. When she saw that he was a fine child, she hid him three months. When she could no longer hide him, she…
- Exodus 1:9-22 (v19) He said to his people, “Behold, the people of the children of Israel are more and mightier than we. Come, let’s deal wisely with them, lest…
Show all 11 cross-references
- Hebrews 11:24 (v21) By faith, Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter,
- Deuteronomy 32:26 (v21) I said that I would scatter them afar. I would make their memory to cease from among men;
- 1 Samuel 16:12 (v20) He sent, and brought him in. Now he was ruddy, with a handsome face and good appearance. Yahweh said, “Arise! Anoint him, for this is he.”
- Psalms 83:4-5 (v19) “Come,” they say, “let’s destroy them as a nation, that the name of Israel may be remembered no more.” For they have conspired together…
- Revelation 12:4-5 (v19) His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give…
- Psalms 129:1-3 (v19) Many times they have afflicted me from my youth up. Let Israel now say, many times they have afflicted me from my youth up, yet they have…
11 distinct cross-references across this passage (12 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv19–20 19. Dealt subtilely. The old interpreter did not translate…
19. Dealt subtilely. The old interpreter did not translate this amiss, to deceive. For Stephen meaneth that the king of Egypt did craftily invent new shifts and wicked pretenses, that he might every now and then lay heavier burdens upon the people, like as almost all tyrants do; for how unjustly soever they vex their subjects, they are [but] too witty to invent excuses. And it is not to be doubted but that Pharaoh abused this honest color, that it was not meet that the Jews, who were sojourners, should have a place of abode in his realm for nought, and that they should be free from all burthens, seeing they did enjoy great commodities. Therefore, he deceitfully made them vile bondslaves of free-men. When Stephen saith that this tyrant knew not Joseph, hereby it appeareth how soon the remembrance of benefits passeth away among men, For although we do all with one consent detest unthankfulness, yet is there no vice more common amongst us.
Lest they should be increased. Erasmus translateth this improperly, in my judgment. For [Ζωογονεισθαι] expresseth more than lest their children should live. For the word is fet [fetched] thence, because the people doth all always remain alive in the offspring. And, furthermore Stephen doth not reckon up all the parts of their evil-entreating, but putteth down one example of extreme cruelty. Whence we may easily gather how near the whole seed of Abraham was to destruction. For Pharaoh seemed to have murdered them all with that commandment as with one stroke of a sword. But such violent barbarism did the more set forth the unlooked-for and incredible power of God; because when Pharaoh hath, by all means possible, striven against God, yet all is in vain.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv19–20 He devised a subtle invention against our stock, in…
He devised a subtle invention against our stock, in that he commanded all the males to be cast out.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–21 9 And the patriarchs, moved with envy, sold Joseph…
9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,
10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
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11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.
12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first.
13 And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.
14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.
15 So Jacob went down into Egypt, and died, he, and our fathers,
16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.
17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
18 Till another king arose, which knew not Joseph.
19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.
Ver. 19. Dealt subtilly] "Let us deal wisely," saith he, Exo 1:10; "subtilly," saith this text, κατασοφισαμενος. The world’s wisdom is but subtilty, sophistry, fallacy. And God took this wizard in his own craftiness, 1Co 3:19; for your labouring men have the lustiest children.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–21 These words are taken from the Septuagint, Exo 1:8.
These words are taken from the Septuagint, Exo 1:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v20 From the history of Abraham and Joseph, St. Stephen…
From the history of Abraham and Joseph, St. Stephen descends to that of Moses; where we have observable,
1. The birth and education of Moses, he was born and hid three months in his father’s house; and then being cast out, was taken in by the Pharoah’s daughter, and had a noble education given to him; being instructed in all kinds of good literature to fit him for such great services as a prince’s court might probably have brought him to: Moses was learned.
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Hence note, That the greater men are, the greater should their care be for the learning and religious education of their children; because nothing is more incongruous and unsuitable than greatness of estate and meanness of understanding. It is a shame to great men to breed up their children sensually, to gaming, sporting, and excess, as if an inheritance did serve for no other purpose but to make the heir of it useless, and good for nothing.
Again note, The latitude and extent of Moses’s learning. He was learned in all the learning of the Egyptians.
Where remark, 1. The different end which God had in his providence, from what Pharoah’s daughter had in her particular care. She intended by this education, of Moses, the good of Egypt; but God intended the good of Israel: She designed the service of Pharoah; but God designed Moses to be a deliverer from Pharoah. Thus the wise and holy providence of God useth the diligence of men to effect and bring things about which they never thought of.
2. We may remark, How that Moses, the great prophet, whom God spake to, mouth to mouth, is here commended for his learning, yea, for Egyptian learning.
Thence we may gather, That human learning is a noble and beneficial gift of God, and a very great ornament and honour unto the greatest and most excellent men; for it is in itself an ornament and perfection to the mind; it renders men the more useful and serviceable in their generation, and a greater blessing to human society, but especially to the church of God.
Human learning indeed is far inferior to holiness: but in holy men, learning is a rare ornament and accession to holiness. Sanctified wit beautifies religion, sanctified reason defends it, sanctified power protects it, sanctified elocution persuades others to the love of it; so that to decry the use of human learning must proceed either from ignorance or from malice, and a desire of having religion betrayed. Let us see that we get our learning seasoned with holiness, that we use it with humility, moderation, and sobriety, as an handmaid unto Christ; not vain-gloriously unto ostentation, not proudly with contempt of others, not heretically in defence of error; never suffering human learning, but divine revelation, to determine articles of faith; then, if with Moses we be learned in all the learning of the Philosophers, the more glory we shall bring to God, and be the more useful and beneficial to mankind.
Observe, 2. As the education of Moses in Pharoah’s court, so the time of his continuing ther; namely, till he was forty years old: After which God put it into his heart to visit his brethren, the children of Israel, and to offer himself to be a deliverer to them; and he supposed that they would have understood the purpose of God to save them by his hand, but they understood it not.
But what reason was there for the Israelites to so suppose, that Moses was the person designed by God for their deliverer?
Answer, Very great reason; because
1. They knew that the time of their deliverance did now draw very near.
2. From the extraordinariness of Moses’s preservation;
by his being hid three months in his father’s house without discovery;
by his floating upn the waters in an ark of bulrushes without danger, when an infant;
they might have rationally thought that such a person was designed by God for very great purposes.
3. From his readiness to defend them at this time, when an Israelite and an Egyptian contended; for it was wonderful, that so great a person as Moses was, and might have been, should concern himself with in a private quarrel betwixt two obscure persons.
Moses might well suppose, that his brehtren would have understood, how that God by his hand would have delivered them; but they understood it not.
Observe, 3. The ill treatment given to Moses, when he offered himself to be a recounciler; they thrust him form them, and expostulate with him, Who made thee a ruler or a judge? The meek man replies, Sirs, ye are brethren, why do ye wrong one to another?
Where note, 1. Who were the persons doing wrong to each other; they were Israelites, both Israelites. To see an Israelite and an Egyptian struggling had been no wonder; but to see two Israelites, who were brethren, brethren by nation, brethren by religion, brethren in tribulation, both of the seed of Abraham, both initiated into the same covenant, both in bondage to a cruel tyrant, Pharaoh, who had condemned them to an ignominious slavery, and designed such a degree of cruelty, as to murder all the male issue; This was an astonishing sight, and Moses might well say, Why do ye wrong one to another?
Plainly implying, that both parties were to blame; but that party most; who would not hear of a reconciliation, or putting a stop to the quarrel; a reconciler is more odious than a stranger in the apprhension of some.
Observe lastly, How Moses being thus ill treated by them, departs from them, and they hear no more of him for forty years, Then fled Moses, and was a stranger in the land of Madian Act 7:20.
Where observe, The years of Moses’s life were an hundred and twenty: Forty years he spent at the court in Egypt; forty years he spent in Madian with his father-in-law Jethro; and the last forty years of his life in the wilderness. Now all this time Moses as a worshipper of the true God, and that in an acceptable manner; and most of this time he worshipped God without either tabernacle or temple.
From whence, St. Stephen draws his argument to prove, that as God was acceptabley worshipped by holy men, before either tabernacle or temple were erected, in like manner he may be so again, after both tabernacle and temple are destroyed; and consequently, that they unjustly accused him of blasphemy, or speaking blasphemous words against Moses, and against God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv18–21 Till another king arose,.... In, or over Egypt, as…
Till another king arose,.... In, or over Egypt, as the Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions read; in Exo 1:8 it is a new king; the Jewish writers are divided about him, whether he was a different king from the former; or only so called, because he made new edicts (d):
"Rab and Samuel, one says a new one absolutely: and the other says, because his decrees were renewed; he that says a new one absolutely, (thinks so) because it is written a new one; and he who says, because his decrees are renewed (or he makes new decrees, he thinks so) from hence, because it is not written, and he died, and there reigned; and (it makes) for him that says, because his decrees are renewed, what is written, "who knew not Joseph"; what is the meaning of that, "who knew not Joseph?" that he was like one who knew not Joseph at all.''
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The Septuagint version of Exo 1:8 renders it "another" king, as does Stephen here; another king from the Pharaoh of Joseph: the name of this was Ramesses Miamun; and one of the treasure cities built for him seems to be called after his name, Raamses, Exo 1:11. The Jews call him Talma (e) and by Theophilus of Antioch (f) he is called Tethmosis; and by Artapanus (g), Palmanotha: "which knew not Joseph"; nor what great things he had done, to the advantage of the Egyptian nation; he was acquainted with the history of him, and of his worthy deeds, and therefore had no regard to his people, as the other Pharaoh had Josephus (h) says, the kingdom was translated to another family; which might be the reason why he was not known, nor his friends taken notice of: Aben Ezra says, he was not of the seed royal; wherefore it is written, "and there arose"; he the kingdom, and had not a just right and title so that being a stranger, it is no wonder that he should not know Joseph; Jarchi's note is,
"he made himself as if he did not know him''
he dissembled, he pretended ignorance of him, because he would show no respect unto his people. Beza's ancient copy, and another in the Bodleian library, read, "which remembered not Joseph".
(d) T. Bab. Erubin, fol. 53. 1. & Sota, fol. 11. 1. (e) Juchasin, fol. 135. 2. (f) Ad Autolycum, l. 3. p. 130. (g) Apud Euseb. de prep. Evangel. l. 9. c. 27. (h) Antiqu. l. 2. c. 9. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18–21 Another king - Probably of another family.
Another king - Probably of another family.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–20 Verse 18. Which knew not Joseph.] That is, did…
Verse 18. Which knew not Joseph.] That is, did not approve of him, of his mode of governing the kingdom, nor of his people, nor of his God. See Clarke on Ex 1:8.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv18–21 Till another king arose - This is quoted from…
Till another king arose - This is quoted from Exo 1:8. What was the “name” of this king is not certainly known. The “common” name of all the kings of Egypt was “Pharaoh,” as “Caesar” became the common name of the emperors of Rome after the time of Julius Caesar: thus we say, Augustus Caesar, Tiberius Caesar, etc. It has commonly been supposed to have been the celebrated Rameses, the sixth king of the eighteenth dynasty, and the event is supposed to have occurred about 1559 years before the Christian era. M. Champollion supposes that his name was Mandonei, whose reign commenced in 1585 b.c., and ended 1565 years before Christ (Essay on the Hieroglyphic System, p. 94, 95). Sir Jas. G. Wilkinson supposes that it was Amosis, or Ames, the “first” king of the eighteenth dynasty (Manners and Customs of the Ancient Egyptians, vol. 1, pp. 42, 2nd ed.). “The present knowledge of Egyptian history is too imperfect to enable us to determine this point” (Prof. Hackett).
Which knew not Joseph - It can hardly be supposed that he would be ignorant of the name and deeds of Joseph; and this expression, therefore, probably means that he did not favour the designs of Joseph; he did not remember the benefits which he had conferred on the nation; or furnish the patronage for the kindred of Joseph which had been secured for them by Joseph under a former reign. National ingratitude has not been uncommon in the world, and a change of dynasty has often obliterated all memory of former obligations and compacts.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19–21 Dealing craftily, circumventing craftily, afflicting, and endeavouring to extirpate…
Dealing craftily, circumventing craftily, afflicting, and endeavouring to extirpate the race of the Israelites. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v20 In which time--of deepest depression.
In which time--of deepest depression.
Moses was born--the destined deliverer.
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exceeding fair--literally, "fair to God" (Margin), or, perhaps, divinely "fair" (see on Heb 11:23).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18–21 18. Another king arose—This other king who knew not…
18. Another king arose—This other king who knew not Joseph is supposed to have been the founder of a new dynasty by conquest. For some ages Egypt was ruled by a line of so-called Shepherd kings, and it is with these that the Pharaohs known to the Hebrews are identified by Heeren and others, and these are supposed to have been dethroned by the native dynasty of kings. It was by this dynasty, probably, that the Hebrews were subsequently enslaved. But Sir J.G. Wilkinson holds that this new king was Amosis, the first of the eighteenth dynasty, or that of the Diospolitans from Thebes.
18. Simon saw—Simon now takes no share in the laying on of hands. He stood by, a spectator, and saw. Simon the Magus is intently gazing on Simon the Apostle: the very emblem of error and sin malignly eyeing the power of Christian truth and holiness, incapable of understanding its nature. He sees a work performed on the young Samaritan converts that raises them above themselves. He notes how beautiful and miraculous the results. These apostles he sees are higher than the deacon; they are the topmost masters of the new system, the possessors of the original wonder-working power, alone able to impart that power to others. From them, and not from their subordinate Philip, must the true primal secret be obtained.
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Offered them money—He hopes to buy a seat in the apostolic college. From his name a mercenary traffic in holy things has, through the Christian ages, been called simony. “It is fortunate for us,” Dr. Hackett well says, “that our religious institutions in this country require us to obtain our knowledge of the term from a lexicon.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18–21 18. till another king arose, which knew not Joseph]…
18. till another king arose, which knew not Joseph] The oldest authorities have, till there arose another king over Egypt, &c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18–20 (18) Which knew not Joseph.—The idiom was originally a…
(18) Which knew not Joseph.—The idiom was originally a Hebrew one, for “not remembering, not caring for;” but as the words are quoted from the LXX. they do not affect the question as to the language in which the speech was delivered.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–20 Over Egypt, R.T.; there arose another king for another…
Over Egypt, R.T.; there arose another king for another king arose, A.V.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v20 In which time Moses was born.
Act_7:20-43
In which time Moses was born.
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Moses, a man of God and a man of the people
I. From the people, according to flesh and blood.
II. Above the people, according to spirit and character.
III. For the people, in word and in deed.
IV. Against the people, where the law of God was concerned. (K. Gerok.)
Moses, a pattern of Gods chosen instruments
1. The metal from which He takes them.
2. The fire in which He forges them.
3. The tests by which He proves them.
4. The deeds which He performs by them. (K. Gerok.)
Moses, a true reformer
Every reformer needs--
1. Profound knowledge and living experience of the heart.
2. Clear insight into the times.
3. Warm heart for the people.
4. Heroic courage in the face of the world.
5. Childlike humility before God and His Word. (K. Gerok.)
The training of Moses, an example how God prepares His chosen instruments
1. By great dangers and mighty deliverances (Act_7:21).
2. By human instruction (Act_7:22), and Divine illumination (Act_7:30).
3. By the experience of the world (verss 22-24), and quiet intercourse with our own heart (Act_7:29).
4. By deep humiliations (Act_7:27-28), and high proofs of favours (Act_7:32-34). Observe similar experiences in Joseph, David, Elijah, Paul, Luther, etc. (K. Gerok.)
Moses and Christ
I. Wherein Moses resembles Christ.
1. Both accredited by God--
(1) By a wonderful deliverance in infancy (Pharaoh and Herod).
(2) By their silent ripening for their great mission (Moses at court and in the wilderness; Christ in the cottage and the wilderness).
(3) By their solemn call to office (Moses at Horeb, Christ at Jordan).
(4) By the rich manifestation of the Spirit and of power (Moses mighty in words and deeds, Jesus mighty in deeds and words).
(5) By the deliverances wrought out by them.
(6) By the judgments inflicted on an ungrateful and disobedient people.
2. Both rejected by their nation.
(1) Their Divine mission was apprehended (Act_7:27).
(2) Their pure intention calumniated (Act_7:28).
(3) The freedom offered to the despised (Act_7:39).
(4) Their memory blotted out by an ungrateful generation (Act_7:40).
II. Wherein Christ is superior to Moses.
1. Moses redeems from bodily, Christ from spiritual bondage.
2. Moses redeems Israel, Christ mankind.
3. Moses effects a temporal, Christ an eternal salvation.
4. Moses acts as servant, Christ as Lord. (K. Gerok.)
And was exceeding fair.--
Moses beauty
God gave him that tallness when he was three years old, as was wonderful; and as for his beauty, there was nobody so unpolite, as when they saw Moses, they were not greatly surprised. Nay, it happened frequently, that those who met him as he was carried along the road, were obliged to turn again on seeing the child; that they left what they were about, and stood still a great while to look on him. (Josephus.)
Beauty a Divine talent
Beauty, if given to God, is indeed a talent not to be despised. It adds grace to our actions, a lustre to our virtues, and eloquence to our words. But if it be not defalcated to the service of God, it becomes a deadly poison, both to ourselves and others. (Dr. Wogan.)
Beauty, its criterion
If true, it increases on examination; if false, it lessens. (Lord Greville.)
Virtue necessary to beauty
Beauty unaccompanied by virtue is a flower without perfume.
And when he was cast out Pharaohs daughter took him up.--
Providence
What God wills to live no tyrant can destroy. Pharaoh, who had given a cruel order for Moses death, must bring him up in his own court. The Lord knows how to protect His chosen, and makes their enemies their servants. (K. Gerok.)
And Moses was learned in all the wisdom of the Egyptians.--
Moses education
I. The education of Moses.
1. He was instructed by strangers. Pharaohs daughter had him taught Egyptian learning at her own expense, as children have to be taught in schools by strangers. Instruction by parents not always possible, because of their ignorance, labour, etc.
(1) God appointed a princess, as if to honour the teachers office. People say any one will do; but if your watch-spring is broken, do you take it to a blacksmith? Can a common mind guide that delicate, ethereal thing, a childs soul? We want first-rate men. Miserable economy in parents! Esau sold his birthright for a mess of pottage. You weigh your childs mind against copper.
(2) Consider the influence of teachers. Three thousand five hundred years an Egyptian princess took a poor mans child and taught him. The result of that education is not over yet. Compare her influence with Pharaohs. To rule in a single heart is greater than the proudest sway. The teacher is greater than the king. Here is a man perched on high, dressed in a little brief authority, with fingers pointing: That is he! And here is Christ with little children round Him.
2. He was under home influences. By a merciful arrangement Moses early years were entirely superintended by Pharaohs daughter. His mother nursed him. The princess gave him instruction, his mother education. People think education reading, writing, etc.; loading the memory with information and making preparation for a profession; but that is only the wisdom of Egypt. We must distinguish between education and instruction. The former is to unfold nature; to strengthen good and conquer evil; to give self-help; to make a man. The teacher cannot give this. You want influence bearing on the heart. Now influence is given at home. God gives the father to impart strength of will, and the mother tenderness of affection. Moses owed his lawgiving, politics, etc., to the princess; his religion to Jochebed. Jochebed that woman of poverty and toil, her hands black with brick-making; Jochebed that woman of faith, ennobled to defy the might of Egypt. Mothers, know your work! God has given you the destinies of the world. Our schools fail for the want of mothers and home influences.
3. He was disciplined by circumstances. Pharaohs daughter had done something, and Moses mother something, but there were other things needed beyond mans control.
(1) He belonged to an oppressed nation: hence his patriotism--that deep, long devotion to one vast cause which only can be felt in such circumstances.
(2) He was a banished man: hence his sympathy with the crushed.
(3) He was a solitary man: hence his depth and solemnity of character.
(4) He was a traveller: hence his knowledge of the world and man, and his enlarged views.
4. But he needed some sudden impulse. It came in the burning bush, and from thence the man of learning became the man of public action. Observe from all this--
(1) That education goes on through life. After he left Egypt and home his development continued. The lot of many is poverty: hence their fondness of character. It is often the lot of the orphan: hence may spring self-help; or, if the disposition be weak, bad habits. Riches may obstruct the childs moral growth, and produce, in spite of expensive education, only indolence of character. Again, we are disciplined by public circumstances. We live in time of war or peace, during a revolution, or in an age of trade, science, and philosophy--all this disciplines character. We talk of finished education. Education only ends when a man is in his winding-sheet. Observe--education is useful to call forth power to grapple with and modify circumstances. Trees on the sea-coast or in stony soil are thwarted, yet they may be pushed by agriculture. The best agriculture is in Scotland, which has but a poor soil.
(2) Education is Gods work, for circumstances come from God. Teaching cannot do all; we must look for fruit from God. We must war for our best impulses, which come like a flash, unexpectedly. The wind bloweth where it listeth, etc. Look back on our lives: what governed our most remarkable moments and alteration in character? Not systematic education; but some impression like that of Moses in the wilderness, that locked like chance--an impression from some great soul, or an old truth forcibly put.
II. Its results.
1. On his own character.
(1) Mentally, it gave him the habit of inquiry. He turns aside to see why the bush is not burnt. Other men would have simply seen the bush on fire. The first thing in education is to encourage this habit. When your child asks, What is the use of this? etc., do not call it troublesome. But not in duty. Why in phenomena is the acknowledgment of ignorance, but in practical duties it is the boast of presumption.
(2) Morally, it gave him boldness and tenderness. Many men are bold, yet tyrannical; many tender, yet weak. The perfect character joins both. Moses was ever the champion of the oppressed--his brethren, Jethros daughters.
(3) Religiously, it gave him--
(a) Reverence. He takes off his shoes.
(b) Obedience. God says, Go before Pharaoh, and Moses braves the angry king.
(c) Meekness. He was humble as a child. This is what is meant by education--mental power, moral worth, religious character.
2. On his nation the chief result was the elevation of the labouring classes. The Egyptian policy was to keep Israel down, to refuse them educational and political advantages, to prevent their increase. The task of Moses was their emancipation. So is that of every Christian. To elevate the labouring classes, however, is not to exempt them from toil. Labour is a blessing; it brings out strength of character. Nor is it to break down classes, but by Christianity and education to level up. Thank God the time has passed when the English policy was the policy of Egypt. The insane cry once was, The people must not be educated, because it will unfit them for their station. Now the mighty chasm between rich and poor is filling up. (F. W. Robertson, M. A.)
Human learning recommended from the example of Moses
I. Inquire into the education and attainments of Moses, who is here said to have been learned in all the wisdom of the egyptians.
II. Deduce the lawfulness and explain the advantages of human learning, in opposition to those weak sophisms which some conceited novelists have imagined to the contrary. But there is little need of authority to recommend that which does so amply recommend itself. Such is the excellency of human learning, that it is impossible to conceive how anything so entertaining in the theory, so useful in the application, and withal so ornamental in the figure it makes, should be unlawful to be acquired, or should not, indeed, rather be highly worthy of the most laborious pursuits. The mind of man is capable of great improvements, not to be attained but by much pains and study: from whence we see every day the mighty difference between a liberal and sordid education. In the one, human nature seems only to resemble the rude lines of an unfinished piece, which may, indeed, discover the bulk that is designed, but without that beauty, order, and proportion which should recommend it. In the other it is, as it were, finished by the artists hand, and seems to want nothing that should make it lovely and agreeable. I forbear to expatiate farther on the transporting pleasures which arise from learning; in regard its excellency is such that it serves not only to please, but profit, to improve the mind with useful lessons and instructions, as well as entertain it with delightful speculations. The necessity of virtue is more clearly discerned, and the measures of our duty are more easily prescribed, when men are able to perceive the consequences of their actions, and infer fit rules of life from their observation of the nature of things. They are likewise better able to gain advantage to themselves, and go the readiest way to work in any enterprise, when they know the connection between causes and effects, and have all the experience of former ages which learning can afford. Nor is its influence confined at home, but, diffusive of itself, extends to all that stand in any way related to us, The philosopher, studies not only for himself, but for the common benefit of human kind; and, by his useful discoveries, unfolds those secrets for the public good, which had been otherwise locked up in the profoundest silence. The power of medicine to heal diseases might have remained a secret, and mankind have been for ever destitute of wholesome remedies, were it not for such cultivation and improvement of the mind as human learning gives. I need not observe to you how the several arts of arithmetic, geometry, navigation, and the rest, conduce to the good order and government of the world, to the adjusting mens various rights and interests, to the symmetry, and thereby to the duration, of buildings, to the conjunction of countries far distant in situation, and thereby to the better carrying on of trade and commerce. Nor can you want to be reminded that an inquiry into the nature of moral good and evil must likewise be of general use, beneficial to the public as well as to the student, qualifying some for the information and tuition of others, to furnish them that have less leisure and abilities with true principles, and instruct them fully in the nature of their duty. And from the whole it will be obvious to collect what ought not to be omitted upon this occasion, that those first rudiments of literature we learn at school must needs be highly beneficial as laying the foundation for all the rest, and being, indeed, the proper groundwork upon which any part of human learning should be built. The enthusiast, in the first place, objects against it as deceitful or vexatious, or at best but useless. The deceitfulness of human learning he would build upon St. Pauls authority, who calls it philosophy and vain deceit, and warns his Colossians beware lest any man should spoil them by it. But they who make this objection would do well to distinguish between the different ends and uses to which learning is applied. The right end of it is to serve for the better illustration and discovery of truth; and when it is subservient to this purpose, the Holy Scripture is so far from condemning it, that it recommends it rather as highly beneficial. It is not then, you see, the thing itself, but the abuse or vain pretence of it the apostle blames. Nor are they less deceived in the argument they draw from the vexatiousness and uncertainty of human learning, which the wisest of men reckoned to be but vanity and vexation of spirit, because that in much wisdom is much grief, and he that increaseth knowledge increaseth sorrow. For here again there is a pertinent distinction to be made between the study of human learning, looked upon as being itself our supreme good and happiness, and as a means only which may be subservient and conducive to it. It was Solomons business, in his book of Ecclesiastes, to show that nothing but religion or the fear of God can make us truly happy. To that end, he observes the vanity of all other schemes of happiness, and among them, how even learning itself, though it bids fairer than the rest, is yet very defective, and will leave the man far short of happiness who has no higher aims, especially if he be (as without religion men are too apt to be) over-curious to search deeper than human reason can fathom, and unwilling to resolve everything at last into unsearchable wisdom and omnipotence. But this is no real disparagement to that wisdom and knowledge which, being kept subordinate and made subservient to religious purposes, does humbly admire what it cannot comprehend, and therefore can be no just objection against that right use of human learning which I am at present desirous to recommend. I have but one objection more to examine, and that is the freethinkers, who reckons every man ought to judge in all matters for himself, and not suffer himself to be influenced by the skill and learning of another; but especially that it is most unreasonable, by arts of rhetoric and moving eloquence, to work on the affections of vulgar minds, and so prevail with them to do that to which they would otherwise be most averse. Let it be returned that no mans liberty of judging is taken from him by having reasons offered to direct his judgment; but he ever judges with the greatest freedom who judges most consistently with the appearance of reason and truth. If the matter be such as he is capable of examining himself, he ought seriously to weigh whatever is thus offered, and either to reject or admit it, as shall appear most reasonable upon mature deliberation. But if the matter be above his reach, it will be but equitable to believe the learned in their own profession, since he can have no other way of discovering the truth. He is not to follow them where he finds they are in error, any more than he would wittingly take a cup of poison if it were recommended to him by a skilful physician. But then neither may he neglect their direction, where his own judgment fails or wavers, any more than he would refuse the medicine prescribed by his physician, for no other reason but because he is not thoroughly acquainted with the quality and power of those ingredients of which it is compounded--always remembering to apply himself to God for His special blessing and favourable assistance. And then, as to the other part of the objection, although I shall allow the moving of mens passions, where there are no reasons, either directly offered, or at least presupposed, for the conviction of their judgment, to be an absurd and unjust way of proceeding, yet so many are the instances where people act against their judgment, and are backward to do that which they cannot but confess fittest to be done, that it deserves to be esteemed, not a lawful only, but a necessary art, to stir up the affections, even where the understanding is sufficiently informed before.
III. Inferences from all that has been said.
1. Such being the manifold and great advantages of human learning, let us be thankful to Almighty God, who has made our nature capable of such improvements. It is sure a very easy return for the blessings we receive, to acknowledge the bounty of Him who gave them; and he must be most unworthy of the benefit bestowed who will not own it to be one.
2. Let those who are set apart to such studies be careful to improve the talents committed to their trust.
3. Let those who reap benefit from their labours of this kind value in return and esteem them for their works sake. The advantages, we see, are great which redound to the public from the studies of the learned; and therefore gratitude requires that the public should make suitable acknowledgments to those persons by whose means such advantages are derived to them.
4. Let us all, therefore, in our several stations and capacities encourage the study and increase of useful learning, by our exhortation, our contribution, or our own industry. (W. Berriman, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v18 18–21. For an account of the persecution of Israel…
18–21. For an account of the persecution of Israel and birth of Moses, see Exod. 1 and 2.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv20–21 20. “At which time Moses was born, and was…
20. “At which time Moses was born, and was beautiful unto God.” The E. V. does not give you the clear translation of this beautiful passage, which reveals that Moses was beautiful in the divine estimation, being doubtless the finest looking baby the world had ever seen. [Of course, Adam and Eve were perfect specimens of humanity, but they never were babies.] Amram and Jochebed are not only charmed with the transcendent beauty of their baby, but divinely impressed that he is a messenger sent of God. Therefore, having faith in God, they manage to hide him in their home three months.
Now the imperial soldiers have become so rampant searching the Hebrew premises and killing the boy babies, they see to their sorrow they can hide him no longer. Trusting God, they resort to a stratagem, manufacture the ark of bulrushes, water-proof with the wonderful Egyptian cement, deposit their precious baby in it and commit him to the dubious waves of the Nile, about two hours before day, thus turning him over to the providence of God. His unsuspected little sister Miriam, who afterward became a flaming holiness evangelist, now only seven years old, follows along the bank, keeping her young eagle eye on the floating ark.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv18–21 See notes on verse 17
See notes on verse 17
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v20 At that time Moses was born
At that time Moses was born
This introduces Moses into the story. (See: Introduction of New and Old Participants)
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very beautiful before God
This phrase is an idiom that means Moses was very beautiful. (See: Idiom)
was nourished
This can be stated in active form. AT: "his parents nourished him" or "his parents cared for him" (See: Active or Passive)
When he was placed outside
Moses was "placed outside" because of Pharaoh's command. This can be stated in active form. AT: "When his parents placed him outside" or "When they abandoned him" (See: Active or Passive)
Pharaoh's daughter ... raised him as her own son
She did for him every good thing a mother would do for her own son. Use your language's normal word for what a mother does to make sure her son becomes a healthy adult.
as her own son
"as if he were her own son"
translationWords
Moses
Pharaoh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.