14He said, “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?” Moses was afraid, and said, “Surely this thing is known.”
15Now when Pharaoh heard this thing, he sought to kill Moses. But Moses fled from the face of Pharaoh, and lived in the land of Midian, and he sat down by a well.
14 He said, “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?” Moses was afraid, and said, “Surely this thing is known.”
15 Now when Pharaoh heard this thing, he sought to kill Moses. But Moses fled from the face of Pharaoh, and lived in the land of Midian, and he sat down by a well.
KJVKing James Version
14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
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JPSJPS Tanakh (1917)
14 And he said: 'Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?' And Moses feared, and said: 'Surely the thing is known.'
15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
Luke 12:14(v14)But he said to him, “Man, who made me a judge or an arbitrator over you?”
Matthew 21:23(v14)When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what…
Acts 7:29(v15)Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons.
Hebrews 11:27(v15)By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
Genesis 24:11(v15)He made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water.
Show all 28 cross-references
Genesis 29:2(v15)He looked, and behold, a well in the field, and saw three flocks of sheep lying there by it. For out of that well they watered the flocks.…
Genesis 19:9(v14)They said, “Stand back!” Then they said, “This one fellow came in to live as a foreigner, and he appoints himself a judge. Now we will deal…
Genesis 37:19-20(v14)They said to one another, “Behold, this dreamer comes. Come now therefore, and let’s kill him, and cast him into one of the pits, and we…
1 Kings 19:1-3(v15)Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah,…
1 Kings 19:13-14(v15)When Elijah heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. Behold, a voice came to him, and…
Psalms 2:2-6(v14)The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying, “Let’s break…
Proverbs 22:3(v15)A prudent man sees danger and hides himself; but the simple pass on, and suffer for it.
Matthew 10:23(v15)But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of…
Luke 19:14(v14)But his citizens hated him, and sent an envoy after him, saying, ‘We don’t want this man to reign over us.’
John 4:6(v15)Jacob’s well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour.
Genesis 13:8(v14)Abram said to Lot, “Please, let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are relatives.
Exodus 4:19(v15)Yahweh said to Moses in Midian, “Go, return into Egypt; for all the men who sought your life are dead.”
Numbers 16:3(v14)They assembled themselves together against Moses and against Aaron, and said to them, “You take too much on yourself, since all the…
Numbers 16:13(v14)Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but you must also…
Proverbs 19:12(v14)The king’s wrath is like the roaring of a lion, but his favor is like dew on the grass.
Proverbs 29:25(v14)The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe.
Acts 7:26-28(v14)“The day following, he appeared to them as they fought, and urged them to be at peace again, saying, ‘Sirs, you are brothers. Why do you…
Acts 7:35(v14)“This Moses, whom they refused, saying, ‘Who made you a ruler and a judge?’—God has sent him as both a ruler and a deliverer by the hand of…
Genesis 25:4(v15)The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.
Genesis 37:8-11(v14)His brothers asked him, “Will you indeed reign over us? Will you indeed have dominion over us?” They hated him all the more for his dreams…
Luke 19:27(v14)But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’ ”
Genesis 25:2(v15)She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.
Genesis 28:6-7(v15)Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan Aram, to take him a wife from there, and that as he blessed him he…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v14Though by his fear he showed his infirmity, yet…
Though by his fear he showed his infirmity, yet faith covered it, Heb. 11:27.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv14–15Exo 2:14 And he said, Who made thee a…
Exo 2:14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
Ver. 14. And he said.] Yea, "he thrust Moses away." {Act 7:27} Doing wickedly "with both hands earnestly." {Mic 7:3} This act of his is imputed to the whole people, who therefore were deprived of Moses for forty years. So true is that of the wise man, "One sinner destroyeth much good." {Ecc 9:18}
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 Poole1685 · Public DomainOn vv14–15Moses feared, through the weakness of his faith, which…
Moses feared, through the weakness of his faith, which afterwards growing stronger, he feared not that which now he did fear, the wrath of the king, Heb 11:27. Distinguish the times, and scriptures agree which seemed to clash together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv14–15And he said, who made thee a prince and…
And he said, who made thee a prince and a judge over us?.... God had designed him for one, and so he appeared to be afterwards; but this man's meaning is, that he was not appointed by Pharaoh's order then, and so had nothing to do to interfere in their differences and quarrels; though Moses did not take upon him to act in an authoritative way, but to exhort and persuade them to peace and love, as they were brethren:
intendest thou to kill me, as thou killedst the Egyptian? if this was Dathan, or however the same Hebrew that he had defended and rescued from the Egyptian, it was very ungenerous in him to upbraid him with it; or if that Hebrew had made him his confident, and acquainted him with that affair, as it was unfaithful to betray it, since it was in favour of one of his own people, it was ungrateful to reproach him with it:
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and Moses feared; lest the thing should be discovered and be told to Pharaoh, and he should suffer for it: this fear that possessed Moses was before he fled from Egypt, and went to Midian, not when he forsook it, and never returned more, at the departure of the children of Israel, to which the apostle refers, Heb 11:27 and is no contradiction to this:
and said, surely this thing is known; he said this within himself, he concluded from this speech, that either somebody had seen him commit the fact he was not aware of, or the Hebrew, whose part he took, had through weakness told it to another, from whom this man had it, or to himself; for by this it seems that he was not the same Hebrew, on whose account Moses had slain the Egyptian, for then the thing would have been still a secret between them as before; only the other Hebrew this was now contending with must hereby come to the knowledge of it, and so Moses might fear, that getting into more hands it would come out, as it did; See Gill on Act 7:27. See Gill on Act 7:28. See Gill on Act 7:29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv14–15He said, Who made thee a prince? - He…
He said, Who made thee a prince? - He challengeth his authority; Who made thee a prince? - A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince, and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away. Acts vii, 25, 27. Intendest thou to kill me? - See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is presently charged with a design to kill him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv14–15Verse 14. And Moses feared] He saw that the…
Verse 14. And Moses feared] He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv14–15Exo 2:14. He said, Who made thee a prince?…
Exo 2:14. He said, Who made thee a prince? — He challengeth his authority. A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man will needs interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away, Act 7:25-27. Intendest thou to kill me? — See what base constructions malice puts upon the best words and actions!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v15No Egyptian king would have left; such an offence…
No Egyptian king would have left; such an offence unpunished. But the position of Moses, as an adopted son of a princess, made it necessary even for a despotic sovereign to take unusual precautions.
The land of Midian - The Midianites occupied an extensive district from the eastern coast of the Red Sea to the borders of Moab.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv14–15Feared. St. Paul, (Hebrews xi. 27,) is speaking of…
Feared. St. Paul, (Hebrews xi. 27,) is speaking of his leaving Egypt, at the head of the people, when he says, not fearing the fierceness of the king. Without being dismayed on this occasion, by the unexpected discovery of what he had done, (which was perhaps undesignedly made public by the Hebrew whom he had rescued,) he resolves not to tempt God. (Haydock)
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 Brown1871 · Public DomainOn v15Moses fled from the face of Pharaoh--His flight took…
Moses fled from the face of Pharaoh--His flight took place in the second year of Thothmes I.
dwelt in the land of Midian--situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Gen 37:28). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.
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sat down by a well--(See on Gen 29:3).
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. Whedon1874 · Public DomainOn v1515. And he sat down by a well —…
15. And he sat down by a well — The (well-known) well (of that place). Midian was the country of the wandering descendants of Abraham’s son Midian, in the peninsula of Sinai, and reaching around the Arabian Gulf into the desert beyond. Knobel locates “the well” at Sherm, on the Arabian Gulf, northeast of Ras Mohammed. Here was once a sanctuary, and an hereditary priest and priestess, possibly successors of Jethro, and here are now deep, copious, and very ancient wells.
The author of the Epistle to the Hebrews says (Heb_11:27) that Moses left Egypt “by faith,” and “not fearing the wrath of the king,” yet our narrative says that he feared and fled. How is this? Simply that he feared and evaded by flight the immediate and transitory consequences of his rash act, but feared not the grand result of the conflict on which he had staked all. He was ready to measure strength with Pharaoh when the time should come, “for he endured as seeing Him who is invisible.” The general who falls back in order to advance does not fear. (It is surprising that Alford should find difficulty here.)
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 Colleges1878 · Public DomainOn vv14–1514. Moses’ motive in slaying the Egyptian must thus…
14. Moses’ motive in slaying the Egyptian must thus have been misunderstood; it was not seen that he was really intending to help his people. Cf. Act_7:25. At the same time Moses now shewed definitely that he no longer desired to be counted a son of Pharaoh’s daughter (v. 10), but that he wished to throw in his lot with his own people; cf. Heb_11:24-26.
‘In both these acts, the future hero shews himself courageous and energetic, burning with patriotic ardour, full of a strong sense of justice and of sympathy with the suffering, in their service readily giving up all material advantages. To free him, however, from all excess and impetuous passion, and to purify and deepen his spirit, he is now, as a result of his deed of blood, to be removed for a while into another environment’ (Dillm.M). In slaying the Egyptian, Moses acted without authority; his act was consequently unjustifiable, and there was cogency in the Israelite’s remonstrance, ‘Who made thee a ruler and a judge over us?’ Motives, in themselves praiseworthy, of justice, patriotism, and sympathy with the oppressed, led him to interpose in an ill-considered manner, and he was obliged to take refuge in flight. Augustine, c. Faust. xxii. 70 (quoted by Keil), points out both the good and the bad features a Moses’ act: he had fine qualities, but they needed training and disciplining, in order to produce worthy fruits. ‘Reperio non debuisse hominem ab illo, qui nullam ordinatam potestatem gerebat, quamvis injuriosum et improbum, occidi. Verumtamen animae virtutis capaces ac fertiles praemittunt saepe vitia, quibus hoc ipsum indicent, cui virtuti sint potissimum accommodatae, si fuerint praeceptis excultae.’ And after referring to Peter’s action in defending his Master with the sword (Joh_18:20), he continues, ‘Uterque non detestabili immanitate, sed emendabili animositate justitiae regulam excessit; uterque odio improbitatis alienae, sed ille fraterno, hic dominico, licet adhuc carnali, tamen amore peccavit.’
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 Readers1878 · Public DomainOn vv14–15(14) Who made thee a prince and a judge…
(14) Who made thee a prince and a judge over us?—As the reputed son of a princess, Moses would be in some sort a “prince.” But no one had given him jurisdiction over the Hebrews. He had not really interfered as one who claimed authority, but as any man of position and education naturally interferes to stop a quarrel.
Intendest thou to kill me?—Here is the sting of the rejoinder; here was the assumption of authority—not in the interposition of to-day, but in the blow of yesterday. That fatal error laid Moses open to attack, and deprived him of the influence as a peacemaker which he might otherwise have exercised over his countrymen.
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Surely this thing is known.—We are not told how the “thing” came to be known. “Murder will out,” says the English proverb. Perhaps, though Moses thought himself unnoticed, some Egyptian had seen the deed. Perhaps the man whom he had avenged had told the tale.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv14–15Who made thee a prince and a judge over…
Who made thee a prince and a judge over us? It was not his interference now, but his wrongful act of the day before, that exposed Moses to this rebuke. There was no assumption of lordship or of judicial authority in the bare inquiry, "Why smitest thou thy neighhour?" nor in the fuller phrase reported by St. Stephen, "Sirs, ye are brethren. Why do ye wrong one to another?", (Act_7:26) unless as coupled with the deed of the preceding day. Thus the violence of today renders of no avail the loving persuasion of to-morrow; the influence for good which the education and position of Moses might have enabled him to exercise upon his nation was lost by the very act to which he had been urged by his sympathy with them; it was an act which could be thrown in his teeth, an act which he could not justify, which he trembled to find was known. The retort of the aggressor stopped his mouth at once, and made his interposition valueless.
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 Illustrator1887 · Public DomainOn v15He sat down by a well
Exo_2:15
He sat down by a well
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The meditations of a perplexed soul
I.
They occurred at an important crisis in the life of Moses. But Moses fled from the face of Pharaoh.
1. Moses had vacated a good home.
2. Moses had incurred the anger of Pharaoh.
II. They afford an opportunity for determining on a new course of life,
III. They are soon interrupted by a call to new activities (Exo_2:17).
IV. They were indulged in a very favourable place. The well in olden time, a fine scene for rest and contemplation. Christ, when He was tired, sat on a well. His rest was broken by the advent of a woman, whom He ultimately led to Himself in contrition of heart. (J. S. Exell, M. A.)
Moses flight
1. Criminations of Gods servants are soon carried to the ears of persecutors.
2. Persecutors ears are open to receive all reports against Gods people.
3. Fame of any evil against Gods servants stirs up violent men to pursue them.
4. The death of Gods instruments for His Churchs good is the aim of bloody enemies.
5. God provides Midian to save what Egypt would destroy.
6. God is pleased to change court enjoyments for a poor well, to refresh His weary saints (Exo_2:15). (G. Hughes, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v15MAIN HOMILETICS OF THE PARAGRAPH.—Exo_2:15
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_2:15
THE MEDITATIONS OF A PERPLEXED SOUL
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“And he sat down by a well.” This calls to our mind a New Testament scene. These meditations—
I. They occurred at an important crisis in the life of Moses. “But Moses fled from the face of Pharaoh.”
1. Moses had vacated a good home. He had left the wealth—luxury of an Egyptian palace—the kindness of a royal mother who was deeply interested in him. He knew not where he was going—what he was to do for a daily livelihood—how his future was to be spent. All before him was mystery—he might well be perplexed.
2. Moses had incurred the anger of Pharaoh. This might well fill him with terror—he knew the influence and cruelty of that monarch—his hatred was to be feared. Had Moses been permitted a faint insight into his future relations with the Egyptian court, probably his meditations, near this well, would have been more prolonged than they were. There are times when all young men have to spend an hour in contemplation, especially when they are going, alone and unbefriended, into an unknown future of grave importance, not merely to themselves, but also to others. The past sweeps before them like a dream. The future is all mist. They must think for themselves—they must obtain the Divine guidance. The temporary rest by the well marks a crisis in their history.
II. They afford an opportunity for determining on a new course of life. Moses is thinking about the future. He would naturally ask himself, “What am I to do?” Return to Egypt is impossible.—Heaven would, no doubt, influence his thought on this occasion. But a thoughtful spirit will not be long without employment—will not be long without a home. God will send the daughters of the priest of Midian to its aid. Providence has unnumbered agencies for the guidance and help of perplexed souls.
III. They are soon interrupted by a call to new activities. (Exo_2:17.) The daughters of the priest of Midian were attacked by hostile shepherds. Moses sees this. Will he interpose? Has he not had enough of meddling with the feuds of others? Is he not now a wanderer for so doing? But he cannot remain the quiet spectator of injury. The same spirit and impulse that made him kill the Egyptian shows itself again in his defence of these women. He could not but defend the weak. He is not to be daunted by failure. He is successful now. Good men may be dispirited sometimes. They may need times of thought. But it is not their destiny to rest long by the wells of life: theirs is the conflict with oppression and evil. There is work in Midian as well as in Egypt, for them.
IV. They were indulged in a very favourable place. The well in olden time, a fine scene for rest and contemplation. Christ, when he was tired, sat on a well. His rest was broken by the advent of a woman whom he ultimately led to himself in contrition of heart.
SUGGESTIVE COMMENTS ON THE VERSE
Exo_2:15. Criminations of God’s servants are soon carried to the ears of persecutors.… An evil report often awakens the anger of men.
It is well sometimes to exchange the excitement of a royal court for quiet thought by the well.
God is in the solicitude of those whom he intends for great service.
God provides a Midian to save what Egypt would destroy.
Never take the responsibility of communicating evil news to a tyrant.
ILLUSTRATIONS
Exo_2:15. Revenge commonly hurts both the offerer and the sufferer; as we see in a foolish bee, which in her anger envenometh the flesh and loseth her sting, and so lives a drone ever after [Bishop Hall].
Wax, when it is laid in cold places, becomes so hard and stiff that it will break rather than bow; but being laid in the sun, becomes soft and pliable, fit for any impression. So, when we neglect the duty of meditation on good things, our hearts, being changed from God, wax hard and obdurate; but when, by meditation, we draw nigh unto Him, the beams of His favour, shining upon our hearts do make them soft and flexible and fit for any holy impression that He may please to stamp upon them [Downham’s Guide to Godliness].
Moses gave up the palace to share the fortunes of Israel:—“Mrs. Hannah More,” says her biographer, “after pointing out to us some of the many beautiful objects to be seen from the room in which we were sitting, conducted us into an adjoining spartment, which was her sleeping room; and pointing to an arm-chair, ‘That chair,’ said she, ‘I call my home.’ ‘Here,’ looking out of window, ‘is what I call my moral prospect. You see yonder distant hill which limits the prospect in that direction. You see this tree before my window directly in range of the hill. The tree, you observe, from being near, appears higher than the hill which is distant, though the hill actually is much higher than the tree. Now this tree represents to my mind the objects of time; that hill, the objects of eternity. The former, like the tree, from being reviewed near at hand, appears great. The latter, like the distant hill, appears small’ ” [Trench].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v15Now when Pharaoh heard about it
Now when Pharaoh heard about it
The word "now" is used here to mark a break in the event. Here the author starts to tell a new part of the incident.
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Now the priest of Midian had seven daughters
The word "now" is used here to mark a break in the event. Here the author tells about new people in the narrative.
drew water
This means that they brought up water from a well.
troughs
a long, narrow, open container for animals to eat or drink out of
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv14–152:14 The arrogant response of the Hebrew man, “Who…
2:14 The arrogant response of the Hebrew man, “Who appointed you to be our prince and judge?” foreshadows how the rest of the Hebrews would respond to Moses in later years—they would not thank him for his efforts on their behalf. If Moses were to succeed, he would have to depend solely on a sense of his divine calling.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v14 Though by his fear he showed his infirmity, yet…
Though by his fear he showed his infirmity, yet faith covered it, Heb. 11:27.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–15 Exo 2:14 And he said, Who made thee a…
Exo 2:14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
Ver. 14. And he said.] Yea, "he thrust Moses away." {Act 7:27} Doing wickedly "with both hands earnestly." {Mic 7:3} This act of his is imputed to the whole people, who therefore were deprived of Moses for forty years. So true is that of the wise man, "One sinner destroyeth much good." {Ecc 9:18}
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 vv14–15 Moses feared, through the weakness of his faith, which…
Moses feared, through the weakness of his faith, which afterwards growing stronger, he feared not that which now he did fear, the wrath of the king, Heb 11:27. Distinguish the times, and scriptures agree which seemed to clash together.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv14–15 And he said, who made thee a prince and…
And he said, who made thee a prince and a judge over us?.... God had designed him for one, and so he appeared to be afterwards; but this man's meaning is, that he was not appointed by Pharaoh's order then, and so had nothing to do to interfere in their differences and quarrels; though Moses did not take upon him to act in an authoritative way, but to exhort and persuade them to peace and love, as they were brethren:
intendest thou to kill me, as thou killedst the Egyptian? if this was Dathan, or however the same Hebrew that he had defended and rescued from the Egyptian, it was very ungenerous in him to upbraid him with it; or if that Hebrew had made him his confident, and acquainted him with that affair, as it was unfaithful to betray it, since it was in favour of one of his own people, it was ungrateful to reproach him with it:
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and Moses feared; lest the thing should be discovered and be told to Pharaoh, and he should suffer for it: this fear that possessed Moses was before he fled from Egypt, and went to Midian, not when he forsook it, and never returned more, at the departure of the children of Israel, to which the apostle refers, Heb 11:27 and is no contradiction to this:
and said, surely this thing is known; he said this within himself, he concluded from this speech, that either somebody had seen him commit the fact he was not aware of, or the Hebrew, whose part he took, had through weakness told it to another, from whom this man had it, or to himself; for by this it seems that he was not the same Hebrew, on whose account Moses had slain the Egyptian, for then the thing would have been still a secret between them as before; only the other Hebrew this was now contending with must hereby come to the knowledge of it, and so Moses might fear, that getting into more hands it would come out, as it did; See Gill on Act 7:27. See Gill on Act 7:28. See Gill on Act 7:29.
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 vv14–15 He said, Who made thee a prince? - He…
He said, Who made thee a prince? - He challengeth his authority; Who made thee a prince? - A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince, and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away. Acts vii, 25, 27. Intendest thou to kill me? - See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is presently charged with a design to kill him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–15 Verse 14. And Moses feared] He saw that the…
Verse 14. And Moses feared] He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14–15 Exo 2:14. He said, Who made thee a prince?…
Exo 2:14. He said, Who made thee a prince? — He challengeth his authority. A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man will needs interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away, Act 7:25-27. Intendest thou to kill me? — See what base constructions malice puts upon the best words and actions!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v15 No Egyptian king would have left; such an offence…
No Egyptian king would have left; such an offence unpunished. But the position of Moses, as an adopted son of a princess, made it necessary even for a despotic sovereign to take unusual precautions.
The land of Midian - The Midianites occupied an extensive district from the eastern coast of the Red Sea to the borders of Moab.
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 vv14–15 Feared. St. Paul, (Hebrews xi. 27,) is speaking of…
Feared. St. Paul, (Hebrews xi. 27,) is speaking of his leaving Egypt, at the head of the people, when he says, not fearing the fierceness of the king. Without being dismayed on this occasion, by the unexpected discovery of what he had done, (which was perhaps undesignedly made public by the Hebrew whom he had rescued,) he resolves not to tempt God. (Haydock)
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 v15 Moses fled from the face of Pharaoh--His flight took…
Moses fled from the face of Pharaoh--His flight took place in the second year of Thothmes I.
dwelt in the land of Midian--situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Gen 37:28). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.
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sat down by a well--(See on Gen 29:3).
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 v15 15. And he sat down by a well —…
15. And he sat down by a well — The (well-known) well (of that place). Midian was the country of the wandering descendants of Abraham’s son Midian, in the peninsula of Sinai, and reaching around the Arabian Gulf into the desert beyond. Knobel locates “the well” at Sherm, on the Arabian Gulf, northeast of Ras Mohammed. Here was once a sanctuary, and an hereditary priest and priestess, possibly successors of Jethro, and here are now deep, copious, and very ancient wells.
The author of the Epistle to the Hebrews says (Heb_11:27) that Moses left Egypt “by faith,” and “not fearing the wrath of the king,” yet our narrative says that he feared and fled. How is this? Simply that he feared and evaded by flight the immediate and transitory consequences of his rash act, but feared not the grand result of the conflict on which he had staked all. He was ready to measure strength with Pharaoh when the time should come, “for he endured as seeing Him who is invisible.” The general who falls back in order to advance does not fear. (It is surprising that Alford should find difficulty here.)
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 vv14–15 14. Moses’ motive in slaying the Egyptian must thus…
14. Moses’ motive in slaying the Egyptian must thus have been misunderstood; it was not seen that he was really intending to help his people. Cf. Act_7:25. At the same time Moses now shewed definitely that he no longer desired to be counted a son of Pharaoh’s daughter (v. 10), but that he wished to throw in his lot with his own people; cf. Heb_11:24-26.
‘In both these acts, the future hero shews himself courageous and energetic, burning with patriotic ardour, full of a strong sense of justice and of sympathy with the suffering, in their service readily giving up all material advantages. To free him, however, from all excess and impetuous passion, and to purify and deepen his spirit, he is now, as a result of his deed of blood, to be removed for a while into another environment’ (Dillm.M). In slaying the Egyptian, Moses acted without authority; his act was consequently unjustifiable, and there was cogency in the Israelite’s remonstrance, ‘Who made thee a ruler and a judge over us?’ Motives, in themselves praiseworthy, of justice, patriotism, and sympathy with the oppressed, led him to interpose in an ill-considered manner, and he was obliged to take refuge in flight. Augustine, c. Faust. xxii. 70 (quoted by Keil), points out both the good and the bad features a Moses’ act: he had fine qualities, but they needed training and disciplining, in order to produce worthy fruits. ‘Reperio non debuisse hominem ab illo, qui nullam ordinatam potestatem gerebat, quamvis injuriosum et improbum, occidi. Verumtamen animae virtutis capaces ac fertiles praemittunt saepe vitia, quibus hoc ipsum indicent, cui virtuti sint potissimum accommodatae, si fuerint praeceptis excultae.’ And after referring to Peter’s action in defending his Master with the sword (Joh_18:20), he continues, ‘Uterque non detestabili immanitate, sed emendabili animositate justitiae regulam excessit; uterque odio improbitatis alienae, sed ille fraterno, hic dominico, licet adhuc carnali, tamen amore peccavit.’
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 vv14–15 (14) Who made thee a prince and a judge…
(14) Who made thee a prince and a judge over us?—As the reputed son of a princess, Moses would be in some sort a “prince.” But no one had given him jurisdiction over the Hebrews. He had not really interfered as one who claimed authority, but as any man of position and education naturally interferes to stop a quarrel.
Intendest thou to kill me?—Here is the sting of the rejoinder; here was the assumption of authority—not in the interposition of to-day, but in the blow of yesterday. That fatal error laid Moses open to attack, and deprived him of the influence as a peacemaker which he might otherwise have exercised over his countrymen.
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Surely this thing is known.—We are not told how the “thing” came to be known. “Murder will out,” says the English proverb. Perhaps, though Moses thought himself unnoticed, some Egyptian had seen the deed. Perhaps the man whom he had avenged had told the tale.
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 vv14–15 Who made thee a prince and a judge over…
Who made thee a prince and a judge over us? It was not his interference now, but his wrongful act of the day before, that exposed Moses to this rebuke. There was no assumption of lordship or of judicial authority in the bare inquiry, "Why smitest thou thy neighhour?" nor in the fuller phrase reported by St. Stephen, "Sirs, ye are brethren. Why do ye wrong one to another?", (Act_7:26) unless as coupled with the deed of the preceding day. Thus the violence of today renders of no avail the loving persuasion of to-morrow; the influence for good which the education and position of Moses might have enabled him to exercise upon his nation was lost by the very act to which he had been urged by his sympathy with them; it was an act which could be thrown in his teeth, an act which he could not justify, which he trembled to find was known. The retort of the aggressor stopped his mouth at once, and made his interposition valueless.
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 v15 He sat down by a well
Exo_2:15
He sat down by a well
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The meditations of a perplexed soul
I.
They occurred at an important crisis in the life of Moses. But Moses fled from the face of Pharaoh.
1. Moses had vacated a good home.
2. Moses had incurred the anger of Pharaoh.
II. They afford an opportunity for determining on a new course of life,
III. They are soon interrupted by a call to new activities (Exo_2:17).
IV. They were indulged in a very favourable place. The well in olden time, a fine scene for rest and contemplation. Christ, when He was tired, sat on a well. His rest was broken by the advent of a woman, whom He ultimately led to Himself in contrition of heart. (J. S. Exell, M. A.)
Moses flight
1. Criminations of Gods servants are soon carried to the ears of persecutors.
2. Persecutors ears are open to receive all reports against Gods people.
3. Fame of any evil against Gods servants stirs up violent men to pursue them.
4. The death of Gods instruments for His Churchs good is the aim of bloody enemies.
5. God provides Midian to save what Egypt would destroy.
6. God is pleased to change court enjoyments for a poor well, to refresh His weary saints (Exo_2:15). (G. Hughes, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v15 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_2:15
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_2:15
THE MEDITATIONS OF A PERPLEXED SOUL
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“And he sat down by a well.” This calls to our mind a New Testament scene. These meditations—
I. They occurred at an important crisis in the life of Moses. “But Moses fled from the face of Pharaoh.”
1. Moses had vacated a good home. He had left the wealth—luxury of an Egyptian palace—the kindness of a royal mother who was deeply interested in him. He knew not where he was going—what he was to do for a daily livelihood—how his future was to be spent. All before him was mystery—he might well be perplexed.
2. Moses had incurred the anger of Pharaoh. This might well fill him with terror—he knew the influence and cruelty of that monarch—his hatred was to be feared. Had Moses been permitted a faint insight into his future relations with the Egyptian court, probably his meditations, near this well, would have been more prolonged than they were. There are times when all young men have to spend an hour in contemplation, especially when they are going, alone and unbefriended, into an unknown future of grave importance, not merely to themselves, but also to others. The past sweeps before them like a dream. The future is all mist. They must think for themselves—they must obtain the Divine guidance. The temporary rest by the well marks a crisis in their history.
II. They afford an opportunity for determining on a new course of life. Moses is thinking about the future. He would naturally ask himself, “What am I to do?” Return to Egypt is impossible.—Heaven would, no doubt, influence his thought on this occasion. But a thoughtful spirit will not be long without employment—will not be long without a home. God will send the daughters of the priest of Midian to its aid. Providence has unnumbered agencies for the guidance and help of perplexed souls.
III. They are soon interrupted by a call to new activities. (Exo_2:17.) The daughters of the priest of Midian were attacked by hostile shepherds. Moses sees this. Will he interpose? Has he not had enough of meddling with the feuds of others? Is he not now a wanderer for so doing? But he cannot remain the quiet spectator of injury. The same spirit and impulse that made him kill the Egyptian shows itself again in his defence of these women. He could not but defend the weak. He is not to be daunted by failure. He is successful now. Good men may be dispirited sometimes. They may need times of thought. But it is not their destiny to rest long by the wells of life: theirs is the conflict with oppression and evil. There is work in Midian as well as in Egypt, for them.
IV. They were indulged in a very favourable place. The well in olden time, a fine scene for rest and contemplation. Christ, when he was tired, sat on a well. His rest was broken by the advent of a woman whom he ultimately led to himself in contrition of heart.
SUGGESTIVE COMMENTS ON THE VERSE
Exo_2:15. Criminations of God’s servants are soon carried to the ears of persecutors.… An evil report often awakens the anger of men.
It is well sometimes to exchange the excitement of a royal court for quiet thought by the well.
God is in the solicitude of those whom he intends for great service.
God provides a Midian to save what Egypt would destroy.
Never take the responsibility of communicating evil news to a tyrant.
ILLUSTRATIONS
Exo_2:15. Revenge commonly hurts both the offerer and the sufferer; as we see in a foolish bee, which in her anger envenometh the flesh and loseth her sting, and so lives a drone ever after [Bishop Hall].
Wax, when it is laid in cold places, becomes so hard and stiff that it will break rather than bow; but being laid in the sun, becomes soft and pliable, fit for any impression. So, when we neglect the duty of meditation on good things, our hearts, being changed from God, wax hard and obdurate; but when, by meditation, we draw nigh unto Him, the beams of His favour, shining upon our hearts do make them soft and flexible and fit for any holy impression that He may please to stamp upon them [Downham’s Guide to Godliness].
Moses gave up the palace to share the fortunes of Israel:—“Mrs. Hannah More,” says her biographer, “after pointing out to us some of the many beautiful objects to be seen from the room in which we were sitting, conducted us into an adjoining spartment, which was her sleeping room; and pointing to an arm-chair, ‘That chair,’ said she, ‘I call my home.’ ‘Here,’ looking out of window, ‘is what I call my moral prospect. You see yonder distant hill which limits the prospect in that direction. You see this tree before my window directly in range of the hill. The tree, you observe, from being near, appears higher than the hill which is distant, though the hill actually is much higher than the tree. Now this tree represents to my mind the objects of time; that hill, the objects of eternity. The former, like the tree, from being reviewed near at hand, appears great. The latter, like the distant hill, appears small’ ” [Trench].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 Now when Pharaoh heard about it
Now when Pharaoh heard about it
The word "now" is used here to mark a break in the event. Here the author starts to tell a new part of the incident.
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Now the priest of Midian had seven daughters
The word "now" is used here to mark a break in the event. Here the author tells about new people in the narrative.
drew water
This means that they brought up water from a well.
troughs
a long, narrow, open container for animals to eat or drink out of
drive them away
"chase them away"
helped them
"rescued them"
translationWords
Pharaoh
Moses
Midian
priest
flocks
shepherd
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14–15 2:14 The arrogant response of the Hebrew man, “Who…
2:14 The arrogant response of the Hebrew man, “Who appointed you to be our prince and judge?” foreshadows how the rest of the Hebrews would respond to Moses in later years—they would not thank him for his efforts on their behalf. If Moses were to succeed, he would have to depend solely on a sense of his divine calling.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.