The Book of Acts
Lesson Number 26
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
STEPHEN’S DEFENSE, #3
“ 7:17 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 subtly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26 And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.” (Acts 7:17-29)
INTRODUCTION
Just as Moses did, Stephen leaps over a significant period of history, and focuses on the approach of God’s appointed time – the time of Israel’s exodus from Egypt. This was the time “which God had sworn to Abraham.” This is the manner of true exposition – to focus on the objective rather than a mere chronology of the details. True teaching, edification, and exhortation consists of making a point, not merely relating the facts.
Details assist our thinking only when they are associated with a purpose. This is one of the unique properties of Scripture – it is always related to Divine purpose. That is the reason it has been written. It is also the reason for its profitability for “doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim 3:16). God’s dealings with men are always objective, and that objective has to do with His eternal purpose.
DIVINE INVOLVEMENTS
Divine involvements never center in, or are driven by, worldly circumstances. If that was the manner of the working of the Lord, Joseph would never have been thrown in a pit, sold as a slave, and finally placed in shackles. Nor, indeed, would Israel ever have experienced hard bondage at the very threshold of their history. There are more important matters than what is happening to men and women – even holy men and women. If this was not true, how would men account for hardship, persecution, and the likes? If God’s primary aim is the comfort, prosperity, and success of humanity, life will yield little more than perplexity for the majority of our race. Furthermore, it is highly unlikely, if not altogether impossible, that God will work for good within a person or an environment where a fundamental love for this world exists. If Jesus gave Himself for our sins in order that “He might deliver us from this present evil world according to the will of God and our Father” (Gal 1:4), how likely is it that He will justify, sanctify, and glorify those who remain firmly attached to it?
ISRAEL COMES INTO EGYPT
The people had been brought down into Egypt, which became the incubator in which the nation grew numerically, and wherein they developed a longing for the land of promise. That preparation accelerated as the time for their removal drew near. Their numerical growth developed without severe opposition. However, when another king arose “which knew not Joseph,” a hostile environment was developed. There was a concerted effort to stop the nation from growing, and make their lives most bitter with hard and difficult bondage.
It was during this time of adversity that Moses was born – the one who was elected to lead Israel out of Egypt. According to appearance, all of the advantages belonged to Egypt, and yet that was not really the case at all. God was going to work in such a manner as to leave no doubt about the Source of Israel’s deliverance. That is God’s way of working – so that no flesh can glory in His presence (1 Cor 1:29,31; Jer 9:23-24; Rom 3:27; 4:2; Eph 2:9). If, therefore, a work can be found in which men can boast, that condition confirms the work was not from God. If men represent it as coming from God, or being wrought in His power, they are simply wrong, for such a thing is not even possible, much less probable.
MOSES IS NOT RECEIVED
In keeping with the principle that no flesh can boast in God’s presence, Moses will fall on hard times. He will not be received by his brethren. This confirms that his distinction from the rest of the people was, in a sense, not discerned by the people. Although he was one of them, there was a very real separation between Moses and the people, and it was detected.
A CONSISTENT PRINCIPLE
The separation of God’s people from the world, and their rejection by the world, is a consistent principle throughout God’s dealings with men. Although he was a brother to Cain, Abel was distinct from him, and was hated by him. Enoch walked with God, and was so different from the world that he was translated out of it. Noah was uniquely separated from the world by a Divine call, and was noticeably different from it. Abraham was called by God into a state of separateness. The same was true of Isaac and Jacob. They were so distinct from the world that they were even strangers in the land that was given to them by the Creator himself. The nation of Israel was called apart to God from all other peoples, being separated from the world and reserved unto God.
This has always been God’s manner. Those he drew to Himself were, by that very act, separated from the world. This was because the world is already cursed – designated for destruction. Through the Holy Spirit, Peter said it this way: “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men” (2 Pet 3:7). Those who “are of the world” are wedded to the cursed order, and therefore partake of its curse. They are at home in the world, and consider life in that domain to be the primary life.
It is that circumstance – the passing order of this world and those who are married to it – that causes hostility to rise against the chosen ones. Their distinction is a very real one, so that their identity with the Living God causes friction to rise between them and other people. They have been joined to an eternal order – a Kingdom that has no end. In Christ, and by virtue of their knowledge of, and involvement with, the Living God, they have eternal life.
A vast gulf exists between heaven and earth – even though the Lord rules over both domains. One is temporal, and one is eternal. The devil exercises prominence in one realm, yet has been expelled from the other. Enslavement exists in one of these realms, while liberty is found in the other. Death rules one while life rules the other. One is blessed, and the other is cursed.
For this reason, in every sense it is true, “that we must through much tribulation enter into the kingdom of God” (Acts 14:22). That is, in order to profitably participate in the outworking of Divine purpose, we must experience the abrasiveness of this present evil world. We cannot benefit from the Sovereign rule of God if the world and the flesh, which are at enmity with God, loves and receives us. Jesus plainly said, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19).
OUR TEXT
In our text, these things are presented in type, or shadow. The enmity that is recorded was very real. Yet, it was not to the measure that would be realized in Jesus Himself, and in all who embrace Him by faith. As Moses advanced, he was not received by his own brethren, and eventually had to leave Egypt because of this condition. It is this point that Stephen now develops, confirming the manner in which the Lord worked, and how the people responded to that work.
THE TIME OF THE PROMISE DREW NIGH
“ 7:17a But when the time of the promise drew nigh, which God had sworn to Abraham. . .”
Like all who were acquainted with God, Stephen knew that times and seasons are strictly in the hands of the Lord. This is why, when His disciples asked Jesus concerning certain times, He replied, “It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:7). God’s Kingdom cannot be the dominant one if He does not control the times. Neither, indeed, can prophecies be reliable if the times cannot be appointed, controlled, and caused to come to pass. This necessarily requires the ultimate control of humanity. Whatever freedom men may be supposed to possess, it is not possible for it to encroach upon Divine appointments, causing them to be delayed or aborted. Neither, indeed, are men capable of stopping the prophetic clock so that Divine determinations are put on hold. Such views border on blasphemy, and are neither intellectually nor spiritually honest. Those who affirm Jesus cannot come until men do this or that, or that God cannot work unless men ask Him to do so, cannot possibly be more wrong. Our text will explode their mythological reasoning, confirming that Divine appointments are always precisely on time. If this is not the case, then it is not possible for anyone to possess “the full assurance of faith” (Heb 10:22).
THE TIME OF THE PROMISE
But when the time of the promise drew nigh . . .” Other versions read, “as the time of the promise was approaching,” NASB “As the time drew near for God to fulfill His promise,” NIV “as the time drew near for the fulfillment pf the promise,” NRSV “But when the time was near for putting into effect the undertaking,” BBE “when the time arrived for that which God had promised ,” MRD and “As the time approached for realizing the promise,” WILLIAMS
As used in this text, Divine promises are associated certain times. This, of course, is one of the marks of Deity, and is frequently so proclaimed.
➪ “The counsel of the LORD standeth for ever, the thoughts of His heart to all generations” (Psa 33:11).
➪ “Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places” (Psa 135:6).
➪ “For I will at this time send all My plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth. For now I will stretch out My hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth” (Ex 9:14-15).
➪ “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:9-11).
➪ “To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?” (Isa 46:5).
➪ “Yea, before the day was I am He; and there is none that can deliver out of My hand: I will work, and who shall let [reverse NKJV] it?” (Isa 43:13).
➪ “And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest thou?” (Dan 4:35).
WHICH GOD SWORE TO ABRAHAM
“ . . .which God had sworn to Abraham. . .” Other versions read, “which God had assured to Abraham,” NASB “His promise to Abraham,” NIV “which God had granted to Abraham,” RSV “which God vouchsafed unto Abraham,” ASV “He had declared to Abraham,” NET and “He had solemnly made to Abraham. NJB
The particular promise of which Stephen speaks is the one declaring that Israel would come out of Egypt. It is stated in Genesis 15:14: “And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.” Before he died, Joseph put the people in remembrance of this promise: “And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence” (Gen 50:25). Joseph’s father, Jacob, had also commanded his sons to bury him in Canaan, and not in Egypt: “bury me not, I pray thee, in Egypt: But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace” (Gen 47:29-30). When God appeared to Moses in the bush, He announced that the time had come for the deliverance of Israel from Egypt (Ex 3:8).
As this appointed time approached, activities related to the preparation of Israel for that deliverance began to accelerate. This was not only according to Divine purpose, God was in the matter, bringing everything to pass. None of this was apparent to the people, as Stephen will confirm. Yet, the Sovereign God was at work, bringing His own purpose to its culmination in the midst of adversity, and enemies who grew more and more hostile.
THE NUMBER OF YEARS
There are some difficulties associated with the number of years that Israel was in Egypt. All of them are on the surface, yet, cannot be resolved without considerable effort. Because much has been said on the subject, I will take the time to share my own persuasion on the matter. While I do not wish to be contentious about this issue, I have a certain eagerness to see that God is seen correctly, and that the Scriptures themselves are not seen as being in any way deficient, or misrepresenting the situation.
There are six texts of Scripture that specifically refer to this period.
➪ AFFLICTED 400 YEARS. “And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Gen 15:13). Notice, the affliction is said to be four hundred years, not Israel’s sojourn. The land in which they sojourned is said to be “not theirs,” confirming it was Egypt, not Canaan.
➪ FOUR GENERATIONS. “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full” (Gen 15:16). After four generations, they would come out of Egypt, for the iniquity of the Amorites did not yet justify purging them from the land. It is assumed here that a generation is one hundred years, as people lived longer during that time. I understand this to be four generations after Jacob’s entry into Egypt – or approximately four hundred years. Caleb was the fourth generation from Judah, and Moses was the fourth generation from Levi.
➪ SOJOURNING IN EGYPT. “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” (Ex 12:40). The sojourning, not the affliction, was said to be 430 years. The place of the sojourning was Egypt, not Canaan. Thus other versions read, “Now the time that the sons of Israel lived in Egypt was four hundred and thirty years” (Ex 12:40). “Now the length of time the Israelite people lived in Egypt was 430 years” (Ex 12:40).
➪ DELIVERED AFTER 430 YEARS. “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt” (Ex 12:41).
➪ TREATED IN AN EVIL MANNER FOR FOUR HUNDRED YEARS. “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years” (Acts 7:6).
➪ THE LAW GIVEN 430 YEARS LATER. “And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal 3:17).
Two of the texts refer to four hundred years, both of them identifying the period with the affliction of the Israelites. Three of the texts mention four hundred and thirty years. They have to do with the duration of the time the children of Israel were in Egypt. It is understood that their initial time in Egypt was not a time of affliction, this being for Joseph’s sake, who had found favor with Pharaoh.
There would be no difficulty with the time period if we were not confronted with Paul’s statement. On the surface, it appears that he pinpoints the giving of the Law (which occurred only briefly after the exodus) as taking place four hundred and thirsty years after the covenant was promised to Abraham. The calculation of the four hundred and thirty years is somewhat strained The chart below shows how it has been calculated by certain commentators, most of whom are held in high regard.
The difficulty with the calculation lies in the time period from Joseph’s death until Moses. That is an arbitrary figure, and cannot be supported by any clear statement or genealogy in Scripture. It also has the children of Israel being in Egypt for only two hundred and fifteen years. This period began with Jacob’s entry into Egypt at the age of one hundred and thirty. He spent seventeen years in Egypt. Add to that the number of years until the death of Joseph (53), the time until the birth of Moses (65), and the eighty years of Moses life prior to the exodus (80), and you arrive at two hundred and fifteen. All of this may appear quite satisfactory to the casual student. However, it casts a bad light on the statements made concerning those four hundred, and four hundred and thirty, years.
➪ Israel was afflicted four hundred years.
➪ The children of Israel (Jacob, not Abraham) sojourned in Egypt for four hundred and thirty years.
There are some time periods of which we are certain, and they are reflected in the following graphic.
We can identify the beginning eighty-eight years of the period (Jacob’s seventeen years, and Joseph’s seventy-one years). We can also identify the concluding eighty-three years (Aaron’s birth three years prior to Moses’ birth, and Moses first eighty years). It is the two hundred and fifty-nine years between Joseph’s death and the births of Aaron and Moses that are uncertain.
I am going to proceed on the assumption that the children of Israel were actually afflicted in Egypt for four hundred years, and that they sojourned in Egypt for four hundred and thirty years. I am also going to assume that Paul is not identifying that period as beginning when God made the original promise to Abraham. He states it was when the covenant was confirmed by God in Christ. I will identify when I see that taking place.
FACTS TO WORK WITH
There are some general facts with which we have to work. They are as follows. I am including the incidents that are used by others to substantiate a two hundred and fifteen year period of sojourning Egypt – which position I reject.
➪ Abraham departs from Haran at 75 (Gen 12:4).
➪ Abraham was 86 when Ishmael was Born (Gen 16:16).
➪ Abraham was 99 when God confirmed the covenant with him, changing his name, and giving him the covenant of circumcision (Gen 17:14).
➪ Abraham was 100 when Isaac was born (Gen 21:5).
➪ At the birth of Jacob, Isaac was 60 (Gen 26:26).
➪ Joseph was 17 when entering Egypt (Gen 37:2).
➪ Joseph was 30 when elevated to the throne of Egypt (Gen 41:46).
➪ Jacob was 130 when entered Egypt (Gen 47:9).
➪ Jacob was in Egypt 17 years (Gen 47:9,28),
➪ Joseph died at 110 in Egypt, being there for 93 years (Gen 50:26).
➪ Moses was 80, and Aaron was 83 at the time of the Exodus (Ex 7:7).
There is also the matter of generations that were present in Egypt. Reckoning from the standpoint of Christ’s genealogy, as recorded in both Matthew and Luke, there were six generations after Jacob that were in the land of Egypt during the time of their sojourning. These included the following progenitors and their offspring: Jacob, Judah, Pharez, Hezron, Ram, Amminadab, and Nahshon.
Keep in mind that this is reckoning the generations from the standpoint of Jesus’ genealogy. That reckons Jacob’s offspring only from his fourth-born son, Judah. This does not include Reuben, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher. The point is that a significant number of their generations were born while Israel was in Egypt. When they entered into Egypt, there were seventy of them. When they came out, there were millions of them. Among those coming out of Egypt, the number of footmen, not counting women and children was “about six hundred thousand” (Ex 12:37). In Exodus 38:26, the number of these men was 603,550. The total number of Israelites that came out of Egypt is not specified in Scripture. Conservative estimates range from 2,000,000 to 4,000,000. The point here is that is stretches the imagination to establish that kind of exponential growth during a time span of two hundred and fifteen years. It is not that it is impossible. However, considering that our text states the multiplication increased as the time of the promise grew near, we are under no logical or knowledgeable obligation to accept the shorter period of two hundred and fifteen years in Egypt.
THE MATTER OF GENEALOGIES
Scriptural genealogies are not always thorough from a human point of view. They are intended to include only those relevant to the purposes of God. However, in the case of the lineage of Joshua, descended from Ephraim, Joseph’s son, we have a key ingredient. Ten generations are said to have been born after Ephraim. Using the standard of forty years per generation at that time (Num 32:13), that would account for 400 years of Israel being in Egypt.
Paul’s Comment (Gal 3:17)
“And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal 3:17).
Paul states the four hundred and thirty years begins with the ratified or confirmed covenant. The account of the first reference to a covenant with Abraham is found in Genesis 15:18. This is also the time when Abraham believed God, and it was imputed unto him for righteousness (Gen 15:6), and consequently is a pivotal point. This is also the general time when, at the suggestion of Sarah, Abraham took Hagar to raise up seed, not knowing yet that the promised “seed” would be conceived by and born to Sarah.
I am not sure that Paul is referencing the time of Genesis 15:16. His language suggests a broader context of thought: “the covenant confirmed before of God in Christ” – not “before of God to Abraham,” but “before of God in Christ.” This has eternal ramifications, and could well refer to God’s “eternal purpose” rather than the time when He confirmed the covenant to Abraham. Also, rather than the phrase “four hundred and thirty years after” referring to the number of years that followed the confirming of the covenant, it could very well mean “the four hundred and thirty years” that were mentioned in Exodus 12:40 – a period that occurred after the covenant relating to the coming was Christ had been determined. It was after that period that God actually made the first covenant with Israel. Paul’s point is that the covenant made with Israel, after their deliverance from Egypt, could in no way nullify the determination that had been made before in Christ Jesus. I do not believe his point was the actual duration of time between the promise to Abraham and the giving of the Law. Rather, he was pointing out that the Law was not given until after Israel’s deliverance from Egypt – when the people had been multiplied. The covenant of blessing, however, had nothing to do with the number of the people, or whether they were delivered or not, or whether they agreed to the covenant or not. In that context, it seems to me to bend and twist the Scripture around Paul’s statement, as though he was interpreting the precise time when the Law was given, is a flawed approach, to say the least. God spoke with clarity about the four hundred and thirty years – that it related to the Israelite sojourn in Egypt. We should be content to let those more precise statements define the duration of their stay.
THE TIME DREW NIGH
“But when the time of the promise drew nigh.” That is, as the appointed time approached, or was coming near. The expression “drew nigh” is in the imperfect active tense. That is, the appointed time had not yet arrived, but was getting closer and closer. From the Scriptural standpoint, everything was advancing toward the fulfillment of the Divine counsel. In other words, what God had decreed was driving history, as it moved steadily toward an event decreed in heaven.
The point here is that certain preparations had also been decreed relating to the appointed event. Up to this time, circumstances might not have justified hope in the promise. Now, however, the circumstances would be adjusted to adapt to the appointed event.
In Daniel’s time, a similar event took place. God had decreed the duration of the Babylonian captivity – seventy years (2 Chron 36:21; Jer 25:11,12; 29:10). As the conclusion of that period approached, Daniel became quite aware of it. This was owing to his familiarity with the prophecies of Jeremiah. Thus it is written, “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: and I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments” (Dan 9:2-4). Daniel knew that appointed epochs are preceded by times of preparation. That is the Divine manner. Godly men do not simply sit and wait for the fulfillment of the promises. When they are made more aware of them approaching, they more earnestly prepare themselves, as did Daniel.
When the time for the showing of the Messiah to Israel came, it was preceded by a time of appointed preparation. God sent John the Baptist to prepare “the way of the Lord, and make His paths straight” (Matt 3:3). That is in keeping with the manner of the Kingdom of God.
Now, in our text, Stephen will confirm this to be in strict conformity with the way in which the Lord works. As His appointment drew closer, a time of preparation was put into place. God would intervene in the affairs of men in order to more precisely fulfil His own determination. His promise will be fulfilled in a most precise manner, confirming His absolute faithfulness.
THE PEOPLE GREW AND MULTIPLIED
“ 17b . . . the people grew and multiplied in Egypt.” Other versions read, “the people increased and multiplies in Egypt,” NASB “the number of the people in Egypt greatly increased,” NIV “our people in Egypt increased and multiplied,” NRSV “the people were increasing in Egypt,” BBE “the people flourished and multiplied in Egypt,” CSB “the number of our people in Egypt had grown very large,” GWN “ the people had multiplied and become strong, in Egypt,” MRD “the people increased greatly in number in Egypt,” NIB “our nation in Egypt became very powerful and numerous,” NJB “There were more and more of our people in Egypt,” IE “the people became many times more numerous in Egypt,” WEYMOUTH “the people multiplied and grew more numerous in Egypt,” WILLIAMS and “the [Hebrew] people increased and multiplied in Egypt,” AMPLIFIED
The record of Israel’s growth is found in Exodus 1:7 “And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.” This, we are apprised, followed the death of Joseph and “all that generation” (Ex 1:6). Even when they were oppressed, “the people multiplied, and waxed very mighty” (Ex 1:20). Of this period, the Psalmist wrote, “And He increased His people greatly; and made them stronger than their enemies” (Psa 105:24). This was the increase of God, not of human ingenuity or productivity. Under the circumstances, the multiplication of the people was like the birth of Isaac to Abraham and Sarah – it was of a miraculous nature. God Himself “increased His people!”
In his valedictory address, Moses referred to this miraculous increase. “And thou shalt speak and say before the LORD thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous” (Deut 26:5).
This multiplication was necessary for the fulfillment of the promise. First, God had promised Abraham He would make of him “a great nation” (Gen 12:2). Again He promised Abraham. “And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered” (Gen 13:16). And again He promised, “And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be” (Gen 15:5). God said of Abraham, “Seeing that Abraham shall surely become a great and mighty nation,” (Gen 18:18). Again, he promised the patriarch, “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore” (Gen 22:17).
This promise was also extended to Jacob. “And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins” (Gen 35:11). Just before Jacob went down into Egypt, God appeared to him. He made the same commitment to Jacob that He had made to Abraham. This time, however, He specified where the multiplication would take place. “I am God, the God of thy father: fear not to go down into Egypt; for I will THERE make of thee a great nation” (Gen 46:3).
THE PLACE OF GROWTH
The realm in which the people would increase would not be a peaceful one, but one of ultimate oppression. The time during which they would increase would not be a peaceful one, but one in which great duress would be experienced. Therefore, in order to the fulfillment of these promises, the people began to increase exponentially. They were going to be brought out of Egypt to inherit a great land, and there must be a sufficient number of them to possess the land, and dispossess it of its inhabitants. Their numerical growth, however, would take place in a way that would glorify God. Apart from His working, there will be no way to account for such an increase.
AN OBVIOUS PARALLEL
The parallel between Abraham’s fleshly offspring, and those who are his children through faith, ought to be obvious. Even as with the children of Israel, those who are in Christ Jesus experience oppression in the land of the enemy. The world “cannot receive” the Spirit they possess (John 14:17), or bring itself to love them (John 15:19). Yet, in a hostile world, they are being changed into the image of Jesus individually (2 Cor 3:18), and being made a habitation for God collectively (Eph 2:22). Like Israel, we are being readied for our inheritance in a most unlikely place. Indeed, often it does not even appear this is what is really happening – but it is!
TILL ANOTHER KING AROSE
“ 18 Till another king arose, which knew not Joseph.” Other versions read, “until there arose another king over Egypt who knew nothing about Joseph” NASB“until another king who had not known Joseph ruled over Egypt,” NRSV “Till another king came to power, who had no knowledge of Joseph,” BBE “there came to power in Egypt a new king who had never heard of Joseph,” NJB and “Until [the time when] there arose over Egypt another and a different king who did not know Joseph [neither knowing his history and services nor recognizing his merits].” AMPLIFIED
This is all necessary to the fulfillment of the purpose of God. God had told Abraham, “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Gen 15:13). When they first entered, this was not the case, for Pharaoh was inclined to the Israelites (Gen 45:16), because of his respect for Joseph – which respect was also the result of Divine working (Acts 7:10).
As with the Pharaoh with whom Joseph found favor, the identity of this ruler is not provided in Scripture. It is apparent that a very long time had elapsed since the death of Joseph, for his acts had been forgotten – and that by Divine providence. Also, the Israelites, although they had been in Egypt for a time longer than the Unites States has been a political entity, were still considered foreigners. They had not been assimilated into the culture, thereby losing their identity. This also was of the Lord, who had made them distinct from all other people. This is the real reason why an Israelite like Joseph, who had gained unparalleled fame, soon was forgotten. His favor was intended for a certain period of time. When that appointed time had been fulfilled, Joseph faded from the memory of the people in order that the purpose of God might be brought to its culmination. If the purpose of God was to bring the people into Canaan, He will not allow circumstances to develop that would make those people perpetually welcomed in Egypt.
The record of the rise of this king is found in Exodus 1:8. Regarding how he came into power, his ancestry, and the likes, the record is without any kind of explanation. “Now there arose up a new king over Egypt, which knew not Joseph” (Ex 1:8). Some suggest that this was probably Rameses Miamum, or possibly his son Amenophis. ADAM CLARKE The language used here (“another king arose”) suggests this king was not in an ordinary line of succession. It probably speaks of a change of dynasty, where one group overpowered another. If this is the case, it would appear this was Amosis I, the head of the 18th dynasty. ALBERT BARNES This would account for him not knowing of Joseph. However, this matter is unworthy of any further attention, for we are shut up to speculation, and that must not be permitted a place in our thinking. Suffice it to say, in strict accordance with the purpose of God, Israel’s tenure in Egypt will now become uncomfortable, so that they will no longer feel comfortable there. It will become apparent that they do not belong there.
THE REASONING OF THE NEW KING
Upon taking the rule, and because of the dramatic increase of the Israelites, the new king gathered his subordinates together. He said to them, “Behold, the people of the children of Israel are more and mightier than we.” the New International version conveys the idea even more precisely: “the Israelites have become much too numerous for us.” The idea is not that the Hebrews were a militia that had greater military strength than Egypt, for at this point they were not a fighting people. This is why, after they left Egypt, God did not immediately lead them into military conflicts. Therefore it is written that “God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt” (Ex 13:17-18). Therefore, the new king was not speaking of Israel fomenting an insurrection at this time. Rather, he meant the people were so significant in number that they could not be controlled.
With the control of the people in mind, the new king put a new policy into force. The Israelites would not be given any preferential treatment. His counsel was this: “Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land” (Ex 1:10). At this point, and in strict accord with the purpose of God, the Pharaoh had no intention of expelling the people from the land. He rather sought to keep them there and exploit them for the advantage of Egypt.
The plan was put into force. As it is written, “Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses” (Ex 1:11). The Egyptians thus afflicted the Israelites with forced and difficult work. Life now became a burden for them in the land of plenty! Surely this will bring their growth to an end. After all, this would not be a good time to be having children!
THE STRATEGY DOES NOT WORK
Because God is controlling the situation, the strategy of Pharaoh does not work. Instead of stopping the multiplication of the Israelites, it appeared to cause it to increase even more. Thus it is written, “But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel” (Ex 1:12). This increased growth brought great grief upon the Egyptians, even accenting their fears: “so the Egyptians came to dread the Israelites.” NIV
THE AFFLICTION IS INCREASED
As a result of the continued increase in the number of Israelites, the Egyptians made their lives even more bitter. “And the Egyptians made the children of Israel to serve with rigor: and they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigor” (Ex 1:13-14).
Now the Egyptians increase the burden in every aspect of their work: in “all their service,” or work, to “serve with rigor,” or severity and cruelty, thereby making “their lives bitter,” or grievous and miserable. There was no aspect of their daily activity that was pleasant or rewarding.
➪ Bitter and grievous in making mortar, which became difficult and tedious to produce.
➪ Bitter and grievous in making and laying brick, which became demanding and arduous to put in place.
➪ Bitter and grievous in laboring in the fields, with nothing being able to be done easily or perfunctorily.
Surely this will slow down the continual growth in the number of Israelites. Perhaps they will be so beat down they will give up all hopes of surviving. That is the aim of the Pharaoh. However, he is not dealing with ordinary people. The Israelites have been selected by God for a glorious destiny, and many of them know this to be the case. They will cry out, but they will not give in!
THE PEOPLE WERE OPPRESSED EVEN MORE
“ 19 The same dealt subtly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.”
Those who oppose the people of God are not easily discouraged. Often they are more intent on suppressing the truth than those who possess it are in making it known. Keep in mind, these people had once enjoyed the favor of another Pharaoh. They had been given the best of the land, and treated with dignity. But those days are now gone. A generation was now in place that never had experienced such favor. Their only recollection was the growing hostility of the Egyptians. Joseph had died a long time ago. Jacob and all of the fathers had passed on. There is no evidence that any significant number of people existed among them who could recall the glorious past – when they survived a famine, and were given the best of the land of Egypt. But those days really did exist, and I do not doubt that a remnant of people remained who could speak intelligently about those times. That is why the people continued to survive. It is why they thought in terms of future generations, not falling into a state of hopelessness.
THEY DEALT SUBTLY
“The same dealt subtly with our kindred . . .” Other versions read, “dealt treacherously,” NKJV “took shrewd advantage,” NASB “dealt craftily,” NIV “having evil designs,” BBE “with cruel cunning,” CJB “dealt deceitfully,” CSB “exploited,” NET “took precautions,” NJB “plotted against,” LIVING “cheated,” IE “adopted a crafty policy,” WEYMOUTH “by shrewdly scheming,” ISV “dealt treacherously with and defrauded,” AMPLIFIED “Taking cunning advantage,” ISV “tricked,” CEV “dealing slyly,” LITV and “cleverly victimized.” PHILLIPS
This was certainly not a time when the chosen people were “the head.” In every apparent way, they were “the tail,” being the brunt of all manner of cruelty from the Egyptian taskmasters. Those who imagine that being favored by God means you are on the top of every circumstance, and always in a favorable stance need to consider the children of Israel at this time. There is no evidence that they had adopted the idolatrous manners of the Egyptians, or that they had, as a nation, grown calloused toward the Lord. Even though there had been a considerable amount of time during which they had received no immediate word from the Lord, nothing in Scripture suggests that they stopped trusting in what they did know about Him.
Notwithstanding, there they were, being taken advantage of by a heathen culture, who served other gods. The entirety of their lives had become so bitter they could not escape from it. It was difficult to do their work, hard to mix mortar, and painful to lay bricks. If they were sent into the fields, it was most difficult to do their labors – painstakingly grueling and backbreaking.
In addition to these grievous circumstances, the Egyptian taskmasters became creative in their hostility. They exploited the Israelites getting the most out of them with the least possible investment by the Egyptians. They became shrewd and calculating in their harsh and inconsiderate demands. They cheated, defrauded, victimized, and tricked the Israelites, having not the slightest bit of sympathy for them. Will this inconsideration wear down the Israelites? Or, will they be sustained by the God of promise?
EVIL ENTREATED OUR FATHERS
“ . . . and evil entreated our fathers . . .” Other versions read, “oppressed,” NKJV “mistreated,” NASB “forced,” NRSV “ill-treated,” ASV “was cruel,” BBE “afflicted,” DOUAY “did evil,” YLT “persecuted,” IE “abused and oppressed,” AMPLIFIED and “treated . . . abominably.” PHILLIPS
The evil treatment of the children of Israel continued to accelerate. Heartless cruelty abounded. In speaking of this circumstance, the Psalmist reveals a most interesting fact. He says of Israel during the time covered by our text, “And He increased His people greatly; and made them stronger than their enemies. He turned their heart to hate His people, to deal subtly with His servants” (Psa 105:25). Now, there is a God with whom many professing believers have no acquaintance!
Keep in mind that all of this occurs over a significant period of time. We are not speaking about a brief tribulation, or a time of oppression that passed quickly. This is an extended period, and it is traced back to a judgment of God Himself. It is not a judgment provoked by God’s displeasure with Israel. Rather it is one that will make it right for God to judge Egypt harshly. It is also one in which the true temperament of the Egyptians is brought out, for they were purposeful and creative in their antagonism against God’s people.
All of this is causing Israel to have a growing distaste for Egypt. When the appointed time for their deliverance comes, they will certainly be ready to go!
We may conclude from this that it is the manner of the Kingdom to bring those who belong to the Lord to a state where they experience a growing discontent with their earthly environment. If God has called them to another place, then the place they presently occupy cannot remain fundamental to them – not as long as they are contemplating where God is bringing them.
CAST OUT THEIR YOUNG CHILDREN
“ . . .so that they cast out their young children . . .” Other versions read, “making them expose their babies,” NKJV “forcing them to throw out their newborn babies,” NIV “forced . . . to abandon their infants,” NRSV “to put their newborn babies outside their homes,” CJB “making them leave their infants outside,” CSB “forcing parents to abandon their children in the fields,” LIVING and “he forced them to put their babies outdoors.” IE
The assault against the infants came in two separate initiatives – both of them intended to be aggressive.
Initiative #1
The first initiative is recorded in Exodus 1:15-21. At this point, Pharaoh charged the Hebrew mid-wives as follows: “When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live” (Ex 1:16). Midwives attended mothers at childbirth. Rachel had a midwife “when she was in hard labor.” The midwife comforted Rachel, who died during the birth, saying, “Fear not; thou shalt have this son also” (Gen 35:17-18). When Tamar gave birth to twins, she was also attended by a midwife. Seeing that she was giving birth to twins, the midwife tied a scarlet thread around the hand of the infant that put its hand out first, thus providing a means for identifying the firstborn son. The infant pulled his hand back, and the other twin came out first. When the second twin came forth, it had the scarlet thread on its hand, establishing that it was the firstborn (Gen 38:28). From these incidents we can see the ministry of midwives extended beyond the technicalities and practicalities of the birth itself.
It is not certain if these women were Egyptians or Hebrews. Some allege that the names are Semitic, and thus indicate they were probably Egyptian, while others say they are Hebrew. We know from later texts that a number of Egyptians were attracted to the Hebrews, and actually left with them in the exodus (Ex 12:38) – even though they particularly grew discontent when all they had to eat was manna. They eventually corrupted the Hebrews themselves (Num 11:4-15).
I am inclined to think these were Hebrew women. First, the Hebrews dwelt in a special part of Egypt – the land of Goshen. That favors the women being Hebrew, as they were more readily available to the expectant mothers. Also, it is later said that these women “feared God,” which also lends itself to the view that they were Hebrews. Additionally, they spoke of the Hebrew women being different than the Egyptian women, which appears to be more the language of Hebrew women than of women from Egypt. The matter of the origin of these women, however, is not worthy of further pursuit.
Two of the women are named in Exodus – Shiprah and Puah (Ex 1:15). It is thought they are not identified as the only midwives, but as leaders in this area. It is possible that they were Egyptians who had charge of a great number of Hebrew midwives. This is reasonable to assume, considering the vastness of the number of Israelites, and that this was a period of time in which they were rapidly multiplying.
The Response of the Midwives
Even though the Pharaoh himself had given these women orders, it is written, “But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive” (Ex 1:17). Stephen says that the people were commanded to abandon their newborn children, leaving them unattended: i.e. “so that they cast out their young children, to the end they might not live.” That is, the edict was not to murder them, but to simply leave them unattended so they would die. If this is true (and the meaning of the words used do indicate this to be the case), the Egyptians were less ruthless in getting rid of newborns than those who practice partial-birth abortion. Such hardened souls do not advocate abandoning the infants so they will die. Rather, they take aggressive measures, to murder the infants. In so doing, they stoop beneath the idolaters of Egypt.
When it became apparent that the birth of male infants was growing rapidly, and that his edict was not being carried out, Pharaoh called for the midwives. He asked, “Why have ye done this thing, and have saved the men children alive?” (Ex 1:18). These midwives had apparently anticipated being called before Pharaoh, and were ready with an answer. “Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them” (Ex 1:19). The word “lively” means “vigorous,” NASB “strong,” BBE and “robust.” NAB Their strong constitution was no doubt accentuated by the fact that they were slaves in Egypt, often working under harsh taskmasters. The women no doubt worked “in the field,” while the men built the treasure cities for Pharaoh (Ex 1:11-14).
Some have suggested that this was nothing more than a lie, and a deliberate misrepresentation. That there is some truth to this seems apparent. Yet, their response must be considered more on the part of wisdom. It does not mean that the Jewish women were not robust, or did not give birth more rapidly than the Egyptian women. It could also mean that the midwives deliberately tarried, giving the mothers opportunity to hide their children.
Thus, the midwives told the truth, but not all of it. It is similar to the time when Samuel was commanded by God to anoint David king – and to do so while Saul was still on the throne. When Samuel responded that Saul would kill him if he heard of what he was doing, the Lord told him, “Take an heifer with thee, and say, I am come to sacrifice to the LORD” (1 Sam 16:2). The whole truth was that Samuel was going to anoint David. But Samuel did not lie when he said he had come to sacrifice to the Lord.
It ought to be noted that God’s people are admonished to conduct themselves wisely before the world (Col 4:5). It is not comely for them to be naive like little children, divulging unnecessary details about their lives. While this is an intensely personal matter, we should be challenged by these midwives to learn to be discreet in the manner in which we speak before those who are without.
It is apparent that the response of the midwives was an honorable one, for heaven responded to it. It is written, “Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. And it came to pass, because the midwives feared God, that He made them houses” (Exodus 1:20-21). Thus the exponential growth of God’s people continued. In addition, the midwives were given households, which would impact on the distribution of the promised land at the appointed time.
Initiative #2
The second initiative is recorded in Exodus 1:22. To this point, all of the efforts of Egypt had failed. They first sought to diminish the multiplication of the people by making all of their work burdensome. They then sought to thwart the increase by forcing the mothers to abandon their children. Now, another edict is issued by Pharaoh.
This time, Pharaoh will not speak to the midwives. That had proved to be a futile effort. This time he will give the orders to his own people – probably the armed forces. “And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive” (Ex 1:22).
Behold the aggressiveness of Pharaoh. His effort to make life miserable for the Israelites did not work. His mandate to not allow the male children to live also fell to the ground. Yet, he is undaunted, and now turns to his own people to aggressively seek out any male children, and throw them into the river – no doubt the Nile River, which was one of their gods.
The people of God would do well to consider the lengths to which the world goes to realize its corrupted objectives. They are not easily discouraged, but are creative in their wicked intentions. Let no person professing faith lapse into as condition that is inferior, even by worldly standards.
TO THEY END THEY MIGHT NOT LIVE
“ . . .to the end they might not live.” Other versions read, “so that they would not survive,” NASB “so that they would die,” NIV “might not be kept alive,” RSV “might not go on living,” BBE “might not be permitted to live,” WEYMOUTH and “so that the race should die out.” PHILLIPS
The aim of Pharaoh was not merely to rid the country of the male children, but to cause the race itself to fade out of existence. If there were no progenitors – or at least not many of them – the number of Hebrews could only diminish.
However, it is God that is the Governor among the nations, and not Pharaoh (Psa 22:28)! Although the circumstances were very grievous for the Israelites, they were in no way a challenge for the God of the Israelites. These are the kind of circumstances in which His power is made known. He is disposed to bring His good pleasure to pass under such circumstances, confirming that his arm is not short, and He is in no way hindered by the will and machinations of men.
Everything is actually being worked together for the good of those who love Him, and are called according to His purpose (Rom 8:28).
IN WHICH TIME MOSES WAS BORN
“ 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months.”
As men view things, this was not the time for a deliverer to be born. The very target of the foe is the population of infants, so that this time is the ultimate disadvantage for the flesh. It is the time when the baby is actually more apt to be discovered. It is the time when the deliverer is most vulnerable. It is the time when fleshly affection is most vulnerable, and godly thought and creativity is at its lowest point. Of course, none of this is of any consequence to the Lord. It is ever true, “there is no restraint with the Lord” – not so much as an infinitesimal particle (1 Sam 14:6)! As was revealed to Nebuchadnezzar, “none can stay his hand, or say unto him, What doest thou?” (Dan 4:35).
IN WHICH TIME MOSES WAS BORN
“In which time Moses was born . . .” Other versions read, “At this time Moses was born,” NKJV “At which season Moses was born,” ASV “It was then that Moses was born,” CJB “The same times Moses was born,”GENEVA “About that time Moses was born,” LIVING “During this time, Moses was born,” IE “At this juncture Moses was born,” AMPLIFIED and “It was at this very time that Moses was born.” PHILLIPS
This was not happenstance. God Himself caused Moses to be born at this time – when the enemy appeared to be at his strongest point, and the chosen people seemed to be at their weakest. Of all times, that is when Moses was born!
The account of Moses’ birth is found in the second chapter of Exodus. A certain man of the tribe of Levi took a daughter of Levi to wife (Ex 2:1). We know that his name was Amram, and his wife’s name was Jochebed (Ex 6:20). The record in the second chapter of Exodus leaps right to the birth of Moses. But he was the second son born to this couple, and not the first. We know from the sixth chapter that Aaron was born first (Ex 6:20). We also know that there were three years between the birth of the boys, for when Israel came out of Egypt, Moses was eighty, and Aaron was eighty-three (Ex 7:7). We also know that Miriam, Moses’ sister, had already been born, for she would have charge of the baby Moses.
All of this means that Amram and Jochebed were not frightened because of the tumultuous and treacherous times. They did not put their family on hold because of the circumstances.
The point of the record in the second chapter of Exodus is that Moses was born about the time Pharaoh had commissioned that male babies be thrown into the river. This means that Aaron had probably been born at the time the midwives were supposed to see to it that the male babies were abandoned. It also means that Aaron was three years old at this time, and could very well have been subject to Pharaoh’s mandate that “Every son that is born ye shall cast into the river.”
EXCEEDING FAIR
“ . . . and was exceeding fair . . .” Other versions read, “and was well pleasing to God,” NKJV “he was lovely in the sight of God,” NASB “he was no ordinary child,” NIV “he was beautiful before God,” NRSV “he was very beautiful,” BBE “exceedingly lovely,” DARBY “acceptable to God,” DOUAY “extremely beautiful,” NAB “a fine child before God,” NJB “a proper child in the sight of God,” TNT “fair to God,” YLT “a child of Divine beauty,” LIVING “divinely beautiful,” WILLIAMS “exceedingly beautiful in God’s sight,” AMPLIFIED and “a child of remarkable beauty.” PHILLIPS
The record in Exodus states that when Moses’ mother gave birth to Moses, she “saw that he was a goodly child” (Ex 2:2). Other versions read, “a beautiful child,” NKJV and “a fine child.” NIV
Stephen uses a most interesting expression to describe the infant Moses. The Authorized Version reads “exceeding fair.” The Greek words employed here are pregnant with meaning. For those who are interested, the Greek expression is h=n avstei/oj tw/| qew/|\. Literally translated, the phrase reads “in whom existed a comeliness like unto Deity.” A number of literal translations reflect this meaning. “He was beautiful to God,” ALT/LITV/MKJV “was acceptable unto God,” BISHOPS “well pleasing to God.” EMTV
The eleventh chapter of Hebrews also refers to this appraisal: “By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment” (Heb 11:23). Other versions read, “no ordinary child, and were not afraid of the king’s edict,” NIV and “they saw ho comely the child was, and they were not overawed and terrified by the king’s decree.” AMPLIFIED
The point is that Moses’ parents made an association of the baby Moses with the work of the Lord. They perceived he was not an ordinary child, but one with the blessing of God upon him. I do not doubt that they were also aware of the times – that the conclusion of the four hundred years of affliction, mentioned to Abraham (Gen 15:13), was rapidly approaching. If Daniel understood by books that the Babylonian captivity was coming to an end (Dan 9:2), why could not Amram and Jochebed have known of the approaching consummation of the time promised to the father of their nation?
Something is to be said for the recognition of comely traits in babies – particularly when they are born in very difficult times. These are traits that a person can associate with the Lord. Believers must not allow a worldly way of thinking to determine how they view their children. Nor, indeed, should they go about planning for their future only so they will have economic advantages that may not have been enjoyed by themselves. Our times call for more godly assessments and direction of the children. There simply is too much flesh extant in the church of our time. To say it another way, unusually beautiful and talented children are for the Lord, and ought to be so regarded.
Also, keep in mind that at this time, Amram and Jochebed already had Aaron and Miriam, who were no ordinary children themselves. I know of no other parents of Scriptural record who had more impressive children. It is said of them:
➪ “And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister” (Num 26:59).
➪ “And the children of Amram; Aaron, and Moses, and Miriam” (1 Chron 6:3).
➪ “For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam” (Micah 6:4).
All three of them were prophets (Deut 34:10 MOSES; Ex 7:1 AARON; 15:20 MIRIAM). How remarkable that Moses was even unique among that holy circle – and it was detected by his parents, and his mother in particular! Later, the Scriptures will affirm that Moses was, indeed, unusually precious to God. The Lord declared Moses to have been “faithful in all Mine house” (Num 12:7). A point is also made of this in the book of Hebrews (Heb 3:2). God also said He spoke with Moses “mouth to mouth, even apparently, and not in dark speeches.” He also declared Moses would behold “the similitude of the Lord” (Num 12:8).
In some way, Amram and Jochebed detected some of these things, and therefore took special measures to protect this child.
NOURISHED FOR THREE MONTHS
“ . . . and nourished up in his father's house three months.” Other versions read, “brought up,” NKJV “nurtured,” NASB “cared for,” NIV “kept,” BBE “reared,” CJB “nursed,” CSB “took care of,” GWN “looked after,” NJB and “hid him.” LIVING
There are three Scriptural references to this three-month period. Exodus says of his mother, “she hid him three months” (Ex 2:2). The Epistle to the Hebrews reads, “when he was born, he was hid three months” (Heb 11:23). Stephen said Moses “was nourished up in his father’s house three months.”
This hiding was done when a kingly edict was in place: “Every son that is born ye shall cast into the rover!” But this did not deter holy couple. The book of Hebrews tells us “they were not afraid of the king’s commandment” (Heb 11:23). They would take pains to spare the child Pharaoh said to destroy. Jochebed would keep Moses safe during the day, while Amram was toiling, and the soldiers were looking. There may also have been fellow Israelites who had lost their children, and would disclose the presence of little Moses. However, faith will overcome Egypt, just as surely as it overcomes the world today (1 John 5:4). It makes the one who possesses it equal to any of the challenges of life in this world – particularly in Jesus Christ.
WHEN HE WAS CAST OUT
“ 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.”
The time came when the child could no longer be hid. The book of Exodus reads, “and when she could not longer hide him” (Ex 2:3). However, as long as there was a way to hide him, she did. Although it must have been difficult, she found a way to do it. Her faith enabled her to overcome the circumstance. If anyone suspected the presence of this infant, they were not able to find him. She hid him, and did so very well. She was not afraid of the king’s commandment, even though, according to appearance, the power of life and death was in his hand. Keep in mind, her action was prompted by insight: she saw Moses “was exceeding fair.”
There certainly is something to be learned in this marvelous account. Our society has produced parents that are too afraid of king’s edicts, and who have too little faith in God. They have not done well in protecting their children from the ravages of those who buy and sell the souls of men (Rev 18:13). Many professed Christian parents wait too long to have a godly interest in their children. They make them available too quickly to the ways of the world. May God raise up parents like Amram and Jochebed, who are not afraid of the commandments, requirements, and pressures of men – parents who are bold to hide their children as long as they can, keeping them out of reach of the devil’s crowd.
WHEN HE WAS CAST OUT
“And when he was cast out . . .” Other versions read, “set out,” NKJV “exposed,” NASB “placed outside,” NIV “abandoned,” NRSV “put out,” BBE “put out of his home,” CJB “left outside,” CSB “abandoned outdoors,” GWN “set outside,” NAU “and had to abandon him,” LIVING and “when the time came for him to be abandoned.” PHILLIPS
Pharaoh had commanded that the children be “cast out,” abandoned, and even thrown into the river. We do not know if there was some kind of time limit for this to be accomplished. However, there did come a time when it was apparent to the parents of Moses that they would have to, so to speak, cast their bread upon the waters. They had to believe that the God who enabled them to successfully hide him for three months, would provide for him to be sustained away from them.
So, they will put Moses outside – out of the house, and away from their protection. But this will be done with godly discretion. There will be an element of hope in this, as faith is put into action.
Exodus provides some of the details, as Moses, moved by the Spirit of God, writes of his own history. Behold the creativity of Jochebed! She is not helpless, but is like the virtuous woman who provides for her household (Prov 31:15,21,27). She works with her hands, taking some bulrushes from the riverside – papyrus reeds about six feet in length. “She made a little boat from papyrus reeds, waterproofed it with tar.” LIVING Then, taking three-month-old Moses, she put him in the little ark, “and set it among the reeds by the bank of the Nile” NASB (Ex 2:3). She then dispatched her daughter Miriam, obviously older than Aaron, who, at the time, was only three. His sister “stood afar off, to see what would happen to him” NIV (Ex 2:4).
Those who desire easy solutions for everything need to peruse this text with genuine interest. There are times when you have to do the best you can, then wait and see how things will turn out. It is the peculiar prerogative of faith to be able to do this. Here is an example of the lot being cast into the lap, but the whole disposing of the matter being of the Lord (Prov 16:33).
If you imagine that God will always make things clear to you before you act, you will face the heartache of continual frustration. It is God’s manner to call people to a land that He will define later (Heb 11:8). He will call men to leave their fishing trade to follow Him, even though He had no place to lay his head (Matt 4:19-20; 8:20). He may send an Apostle and co-laborer to Macedonia without telling him that he will be beaten and imprisoned there (Acts 16:9,23-24). It may not be until the middle of a life-threatening storm that He tells His servant no life will be lost (Acts 27:23-31). Walking by faith involves not having all of the answers – often having to put the ark containing a proper child in the water, not knowing how it will all end.
PHARAOH’S DAUGHTER TOOK HIM UP
“Pharaoh's daughter took him up . . . ” Other versions read, “Pharaoh’s daughter took him away,” NKJV “adopted him,” NRSV“the daughter of Pharaoh found him,” MRD “took him in,” IE and “rescued him.” AMPLIFIED
The hand of the Lord was in all of this, orchestrating the events in order to prepare for the deliverance of His people. It was the Lord who was working things together for the good of Moses – and for the good of Israel as well.
The book of Exodus provides some of the details of this summation. It came to pass that Pharaoh’s daughter came to the precise place on the river where the baby Moses had been placed. She came down, we are told, “to wash herself at the river.” As she walked along the river, with her maidens walking “by the river’s side,” she caught a glimpse of the strategically placed ark in the waters. Just as surely as God opened Hagar’s eyes to see a well of water (Gen 21:19), so he opened the eyes of Pharaoh’s daughter to see that little ark. She sent her personal maid to bring the ark to her.
Upon opening the ark, “behold, the babe wept.” At once the sight gripped the heart of this young lady. Remember, this was a lovely child, comely to look upon, and that comeliness will prove to be a blessing at this time. At once she recognizes the nationality of the child: “This is one of the Hebrews’ children.” This could certainly be a liability, for in Egypt they considered it an abomination to even eat with a Hebrew (Gen 43:32), and they held their occupation in disdain also (Gen 46:34). Add to this that her father had decreed the destruction of all Hebrew sons. Had this been a soldier, or Pharaoh himself, Moses would have been thrown into the river right there. Perhaps many other Egyptians, anxious to please their Pharaoh, would have done the same.
Jochebed knew this child was special – a “proper child” – and the daughter of Pharaoh seemed to sense it as well. Her heart goes out to the infant.
Standing afar off, Miriam beholds all of this. She does not shake in fear for being in the presence of royalty, but immediately acts upon what she sees. I do not doubt that she had been duely instructed by her mother. Seizing the moment, she said to Pharaoh’s daughter, “Shall I go and call to thee a nurse of the Hebrew w