Praise the Lord Jesus Christ, please study this chapter and then answer all 70 questions at the end of this chapter.

Exodus Chapter 2

Verses 1-2: Since Moses was born soon after the general decree of 1:22 was given (ca 1525 B.C.), the issuer of the decree was Thutmose I.

Exodus 2:1 “And there went a man of the house of Levi, and took [to wife] a daughter of Levi.”

This is speaking of the mother and father of Moses.

It was very important to these Hebrews to not marry these worldly Egyptians. We see here that this was an honorable man and woman. They didn’t move in and live together, they married. There were so many people in these families that they could marry in the family and still not marry a near kinsman. This marriage would be pleasing to God.

Notice here, that their specific names were not given. Probably, because they could fade into obscurity as Moses, their child, was elevated. These two would be named later, but just as the greatest things we do for God are, many times, not recognized; this is the case here. Their part in bringing the deliverer was paled in importance to the fact God sent the deliverer.

Exodus 2:2 “And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months.”

“Goodly” (beautiful) means “favored”. For Moses’ parents to hide him for “three months” until he was in safe hands was an act of faith lauded (in Hebrews 11:23).

This mother is proud of this healthy, handsome child that she bare. She stands against the powers of Egypt to keep him. She, as well as all the other mothers, was told to kill their boy children when they were born. Here we can look at these 3 months that he was hidden as if he were dead to symbolize the three days that the body of Jesus lay in the tomb as dead. She could look on this son and see his strength and his character. We do not read that she knew at this time that he was sent of God to deliver his people from great bondage.

Verses 3-4: The careful actions of Moses’ mother to construct the ark of bulrushes, to set Moses afloat close to the royal bathing place and to have his sister watch to see what would happen, indicate a hope that something would work out for the child.

Exodus 2:3 “And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid [it] in the flags by the river’s brink.”

The word “Ark” in this case, a floating basket), alludes to Noah and, as in his day, served here as a vessel of divine deliverance. The basket was placed securely “in the flags” by the bank of the Nile where the current was slight, so it would not wash out to sea. It was also placed where the women of the palace would see it when they came to dip in the waters of the Nile as part of their religious ritual.

This mother’s great love for her child brought her to the point of being willing to give him up, just so that he might live. She was aware of the bathing of the Egyptian maidens there. This was no accident she placed her son there. We can see similarities in this ark of safety made for Moses to the ark of safety of Noah. This mother put the baby in the ark. God sealed Noah in the ark for his safety. Here we see God’s handiwork. He (God), puts the thought in this mother to do this special thing to save Moses for His purpose.

God even softens the heart of this Egyptian ruler so that he will allow the baby to live. Moses would not only live, but would get an education and would learn about Egypt and the Egyptians from the inside out. We see in all of this, that sometimes God uses wicked people to bring about His will. Pharaoh and his daughter accepted this baby as if it was a gift from the god of the Nile (their false god).

Exodus 2:4 “And his sister stood afar off, to wit what would be done to him.”

Presumably Miriam, the only sister of Moses mentioned elsewhere (Exodus 15:20-21; Numbers 26:59). To have taken the part that was assigned her in this chapter, and possessed of much quickness and intelligence.

Here again we are not told the sister’s name, but this was Miriam. She was actually guarding this ark to see that no harm comes to her brother. A child would be inconspicuous. She would carry the message back to her mother of the fate of Moses.

Exodus 2:5″And the daughter of Pharaoh came down to wash [herself] at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.”

“The daughter of Pharaoh”: Has been interpreted by many to refer to the famous Hatshepsut (1504-1483 B.C.). Considering an early date for the Exodus, since Moses would have been born about 1527 B.C.). This would be during the reign of her father, Thutmose I (1525-1508 B.C.). She was his only daughter and when her father died she became queen, having been married to a half-brother, Thutmose II (1508-1504 B.C.). After his death, she had herself crowned king with full pharaonic powers, regalia and titular, refusing for nearly 20 years to allow her stepson Thutmose III (1504-1450 B.C.) to rule. But there is a good possibility that Moses was reared in one of the royal harems which was common in the New Kingdom period (1570-1085 B.C.).

The Egyptian kings maintained residences and harems not only in the great capital of Thebes, Memphis, and Rameses, but also in other parts of Egypt. The harem supervised a great deal of domestic industry, spinning and weaving done by servants. The children of harem-women would be educated (Acts 7:22), by the overseer of the harem.

Identified possibly as Hatshepsut or another princess; in either case a princess whom God providentially used to override Pharaoh’s death decree and protect the life of His chosen leader for the Israelites.

She knew immediately that this child was a Hebrew because he was circumcised (Gen. 17:9-14). Her adoption of Moses as her son, along with the selection of Moses’ own “mother” as his wet “nurse (verse 9), are two ways that God preserved the infant.

It was not unusual for the Pharaoh’s daughter to go and bathe in the Nile. The Egyptians thought this river had special powers. They felt bathing in the river brought back their youth. Actually, water was not plentiful in Egypt. When the rains filled the Nile, they had good crops; and during drought periods, there were very bad crops. They were so dependent on the Nile that they began to worship it.

She probably had 4 to 5 girls in attendance to her because of her prominence as a princess. Her maid spoken of here was probably the one who helped her dress and was very close to her. These flags mentioned here were just weeds that grew near the bank in the water. They were probably very similar to water lilies.

Exodus 2:6 “And when she had opened [it], she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This [is one] of the Hebrews’ children.”

The princess opened the ark herself; perhaps suspecting what was inside, perhaps out of mere curiosity.

“The babe wept”: Through hunger, or cold, or perhaps general discomfort. An ark of bulrushes could not have been a very pleasant cradle.

“She had compassion on him”: The babe’s tears moved her to pity; and her pity prompted her to save it. She must have shown some sign of her intention, perhaps by taking the child from the ark and fondling it before Miriam could have ventured to make her suggestion.

“This is one of the Hebrews’ children”: The circumstances spoke for themselves. No mother would have exposed such a “goodly child” (Exodus 2:2), to so sad a death but one with whom it was a necessity.

We can easily see that Pharaoh’s daughter did know that this child was a Hebrew. Here we see the instinct that God has given women to love babies. This daughter of Pharaoh was moved by the tears of the baby. We can see God’s hand in all this; Pharaoh’s daughter being at the river at the precise time, Moses’ mother floating the babe in the ark at the exact time, and the baby crying at just the right moment to touch the daughter’s heart. This was part of God’s plan to save Moses for the work God had ordained him for.

Exodus 2:7 “Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?”

His sister, Miriam, had bided her time. She had still kept in the background, but had approached within hearing distance; and when the princess observed that the babe must be “one of the Hebrews’ children,” was prompt with the rejoinder, “Shall I not fetch thee then a Hebrew mother to nurse him?” If the child was to be nursed at all, if he was to be brought up; a Hebrew nurse would be the fittest.

This was Miriam who spoke to Pharaoh’s daughter. Don’t you think that Pharaoh’s daughter had some indication that this was a relative of the baby? Of course, Hebrew women had many children, so it would not be terribly hard to find one who could nurse this baby. This “nurse”, I believe, meant to breast feed him, as well as take care of him.

Exodus 2:8 “And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.”

Jochebed must have been waiting near, eagerly expecting perhaps; while concealed from sight, watching the result, and ready to appear the moment that she was summoned. Miriam knew where to find her, and brought her quickly to the princess.

Exodus 2:9 “And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give [thee] thy wages. And the woman took the child, and nursed it.”

The princess adopts Miriam’s suggestion; the child is to be nursed for her and is to be hers. She will place it out to nurse, and pay the customary wages.

Here we see the miraculous hand of God. Not only did the mother save the baby’s life, but she now had her baby back. Even more amazing was that the mother would now be paid to raise her own baby. God always has the perfect plan, if we will just stand back and let Him do it. Remember, all the Hebrews were now slaves and just barely have enough to get by on, but Moses’ mother was earning wages raising her own child.

It helped the entire family. It appears that in the early part of Moses life, he was at home with his natural parents; and yet, Pharaoh’s daughter had adopted him as her very own. Moses was probably just brought into her house and given all the privileges of a son.

Exodus 2:10 “And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.”

“Became her son”: The position of “son” undoubtedly granted Moses special privileges belonging to nobility, but none of these persuaded Moses to relinquish his naïve origin. Rather, as the New Testament advises, his spiritual maturity was such that when he came of age, he “refused to be called the son of pharaoh’s daughter” (Heb. 11:24). The formal education in the court of that time meant that Moses would have learned reading, writing, arithmetic, and perhaps one or more of the languages of Canaan. He would also have participated in various outdoor sports, such as archery and horseback riding, two favorites of the 18^th Dynasty court.

“Moses” was from the tribe of Levi. He was saved from Pharaoh’s edict to destroy the Hebrew male infants by his mother’s cleverness and by the intercession of Pharaoh’s daughter. He was raised at court and trained in the “wisdom of the Egyptians” (Acts 7:22). He later fled Egypt for the land of Midian in the Sinai wilderness (Exodus 2:15). There he married Zipporah the daughter of Jethro (Reuel). After meeting God at the burning bush on Mount Sinai (Exodus 3:1-12), Moses returned to Egypt to lead the great Exodus of Israel back to the Promised Land.

In the wilderness of Sinai, he received the Law directly from God and oversaw the building of the tabernacle and the institution of Israel’s feasts and offerings. He finally viewed the Promised Land from Mount Nebo and was buried by God in the land of Moab at age 120 (Deut. 32:48-52; 34:1-8). He was a prophet of God (Deut. 18:18), and the author of the Pentateuch. He later appeared, representing the Law, at the transfiguration of Christ (Matt. 17:3-6).

In due time, princes (he was called “her son”), were given a tutor who was usually a high official at court, or maybe a retired military officer close to the king. The fact that he “became her son” may merely indicate he had rejoined the royal court. Having done so, he was in a position to receive all the privileges and opportunities of a member of that court.

“Moses” in Egyptian most likely means “born,” but the Hebrew equivalent means “to be drawn out.” God would later use him to draw His people “from the water.

Amram, Jochebed, and their daughter, Miriam (with God’s help), had saved Moses’ life. When Moses was approximately two years old, he was weaned; and now his mother brought him to Pharaoh’s daughter. He would have all the advantages of a prince, including the best education. “Moses” means drawing out.

Verses 11-15: This Pharaoh (likely Thutmose III), had been raised with Moses. The murder of a slave master by a privileged member of the royal family would not have warranted a death sentence, so Pharaoh’s desire was to “kill Moses” was about removing him as a potential successor to the throne. The “land of Midian” is in present-day Saudi Arabia, the land east of the Gulf of Aqaba.

In (verses 11-12 and 16-21), we see two injustices aroused Moses’ indignation with different consequences: one resulted in his leaving home, having killed an Egyptian who beat an Israelite; the other resulting in his finding a new home as an Egyptian who helped the Midianite daughters of Reuel, and in his finding a wife. Undoubtedly, Reuel and his family soon discovered Moses was not really an Egyptian.

Exodus 2:11″And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting a Hebrew, one of his brethren.”

“When Moses was grown”: The narrative skips over all details of Moses’ life as the adopted son of a princess prior to the event which led to his flight into Midian.

Moses lived through all his pre-teen and teen years in Pharaoh’s temple training to be a prince. From (verse 11), we may assume that Moses knew he was a Hebrew. We see him, here, going out to see his brethren. He saw an Egyptian taking advantage of his Hebrew brethren.

Exodus 2:12 “And he looked this way and that way, and when he saw that [there was] no man, he slew the Egyptian, and hid him in the sand.”

This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable; in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt. And therefore he endeavored to screen himself from the consequences by concealment of the corpse.

Vengeance is mine saith the Lord. This was a hasty act upon Moses’ part. He was not careful in that respect. This act, I believe, was in defense of the Hebrew brother. Whether justifiable or not, God would use this to further His plan for Moses.

Exodus 2:13 “And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?”

“The next day”: The reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the following verse, the offender is represented as feeling that the position claimed by Moses was that of a Judge. The act could only have been made known by the Hebrew on whose behalf Moses had committed it.

It seems as though Moses loved his Hebrew brethren. He appears here to me, he was trying to make peace to keep these brethren from getting into further problems with the Egyptians.

Exodus 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.”

“He said, Who made thee a prince?” He challenged his authority. A man needs no great authority for giving a friendly reproof; it is an act of kindness. Yet this man who needs to interpret it as 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 7:25-27).

“Intendest thou to kill me?” See what base constructions malice puts upon the best words and actions (see Acts 7:27-28, 35).

It seems to me here, that this Hebrew knew that Moses was a Hebrew as well. It also appears that he was jealous. He seems to have very little respect for Moses even though Moses was a prince. Moses had perhaps been good to them, and they probably did not fear him as they did the taskmasters.

Be sure your sins will find you out. Moses intended for no one to see him kill the Egyptian, and now even the lowly Hebrew knew. Moses would certainly have to run to escape judgment. Even though he was a prince, there was already bad blood between the Egyptians and the Hebrews. Moses was afraid. He, being a Hebrew, had little chance for a fair trial.

We need to take note of the fact here that God uses imperfect people to serve Him. Moses was no exception.

Exodus 2:15 “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.”

“Midian”: The Midianites, who were descendants of Abraham and Keturah (Gen. 25:1-4), settle in the Arabian Peninsula along the eastern shore of the Gulf of Aqabah.

Midian was the desert region between Sinai and the Arabian Desert, south of Edom. Its exact location is unknown due to its seminomadic population. Midian is listed as one of Abraham’s sons by his wife Keturah, who was sent into the “land of Qedem” (Gen. 25:1-6). In the Joseph story (Gen. 37:25-36), the designations “Midianites” and “Ishmaelites” are used virtually interchangeably.

During the wilderness journey of the Israelites, the Midianites appear in confederation with the Moabites and Amorites. By the time of Gideon (Judges 6:1-5), the Midianites appear as desert bandits in alliance with the Amalekites. Their recorded devastation by Gideon’s forces may well account for the fact that they disappear from the biblical record thereafter. No substantial archaeological evidence has ever been found of the nomadic Midianites.

We need to take a very long, hard look at this Scripture. How soon the Pharaoh’s heart changed when Moses (a Hebrew), killed an Egyptian. There was really bad blood between the Hebrews and Egyptians at this point. The Hebrews were treated as sub-humanity with no rights at all, at the mercy of the cruel Egyptians. Pharaoh approves of this cruel treatment. Even though Moses was raised as his grandson, he wants him killed. Moses’ fear of the Pharaoh now came into focus.

The word “Midian” means brawling or contention. This “Midian” was a place of refuge for Moses. In this part of the world, the well was also the gathering place, because there was such a shortage of water.

Verses 16-22: Moses spent most of his first 40 years in Pharaoh’s palace, learning to be a student, a statesman, and a solider. He then spent the next 40 years of his life in the desert, taking care of his father-in-law’s sheep. From prince to shepherd was a demotion, yet Moses learned the qualities he would need as Israel’s future emancipator, including humility and patience. In the desert, God teaches people who He really is. It is only when we are totally yielded to Him that our gifting become graces.

Exodus 2:16 Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father’s flock.

Reuel may have been both “priest” and “prince,” like Melchizedek (Genesis 14:18); but there is no reason to doubt that he is here called “priest.” In Exodus 18:12, Jethro is represented as exercising priestly functions. The Midianites, descendants of Abraham by Keturah, worshipped the true God, and seem to have been at this time, a religious people. The name Reuel, or Raguel, means “friend of God.” Jethro’s sacrifices were “for God,” and Aaron and the elders eat bread with him “before God.”

The custom of these people of the east was for the daughters to care for the flock. Possibly he had no sons; just the 7 daughters were mentioned. This word “priest” here does mean that he was of a priestly order. As I said before, the watering well was a good place to meet, because at least once a day the sheep must be watered. Moses would certainly meet someone here at the well.

Exodus 2:17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.

The rule of the desert is that those who come to a well take their turns in the use of the water in the order of their arrival. But these rude shepherds declined to wait for their turn. It appears later on, by the question of Reuel, “How is it that ye are come so soon today?” that this rude and unfair conduct of the shepherds was habitual.

Moses stood up and helped them. Here again Moses is the champion of the oppressed, but has learnt wisdom by the past, and uses no unnecessary violence. His air and manner intimidated the wrong-doers, and they allowed the maidens sheep to be watered first.

Here, we see the shepherds forcing these shepherdesses away. Remember, Moses has been trained in fighting as well as being educated in the Egyptian schools. Many Scriptures indicate that he was a healthy man. These men of Midian didn’t have as easy a task as they usually did with this strong man to help. Moses helped them water their flock.

Exodus 2:18 “And when they came to Reuel their father, he said, How [is it that] ye are come so soon today?”

“Reuel”: He was also known as Jethro (3:1), who may very well have been a worshiper of the true God (18:12-23), notwithstanding his being also the priest of Midian.

We see from this Scripture that probably these daughters had trouble every day with the shepherds, because their dad was used to them being much later coming home. “Reuel” means friend of God. It appears that Reuel and Jethro was the same person. Reuel was probably his name and Jethro showed his rank or title. “Jethro” means his excellence.

Exodus “2:19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock.”

So they concluded from his dress and appearance, perhaps even from his speech. It would be natural for them to make the mistake, and for Moses to remember it. Any other author would probably have said, “a man,” or “a stranger.”

“And also drew water enough”: The shepherds had consumed some of the maidens’ water before Moses’s interference, so that he had to draw more for them; another “little trait,” which speaks for the Mosaic authorship.

These daughters assumed that Moses was an Egyptian because of his attire and because he came from Egypt. Moses had made himself useful, and now is here at the father’s home with the seven daughters.

Exodus 2:20 “And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? call him, that he may eat bread.”

By the account Reuel’s daughters gave of Moses, of his courage and humanity, he was very desirous of seeing him.

“Why is it that ye have left the man?” Behind them at the well, and had not brought him along with them. He seemed to be displeased, and chides them, and tacitly suggests that they were rude and ungrateful not to ask a stranger, and one that had been so kind to them, to come with them and refresh himself.

“Call him, that he may eat bread”: Take meat with them, bread being put for all provisions.

The father reprimanded his daughters for not bringing this man so he could show his appreciation for his helping his daughters. He sent them back after Moses so he could show him hospitality for his good deeds.

Exodus 2:21 “And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.”

Much like Jacob with Laban (see Gen. 29), the runaway Moses was not financially able to enter into an independent marriage, so he became Jethro’s adopted son. He then became his son-in-law upon marrying “Zipporah” (4:18). After 40 years of service, the flocks he tended would still belong to Jethro (3:1).

Here we see Moses fled to an uncertain future from Egypt and Pharaoh. If he ever thought of his call to lead his people out of bondage, it had not been mentioned. At any rate, Moses had probably gone to work for Reuel and now had become part of Reuel’s family. “Zipporah” means sparrow.

Exodus 2:22 “And she bare [him] a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.”

Which signifies a “desolate stranger”; partly on his own account, he being in a foreign country, a stranger and sojourner. But not by way of complaint, but rather of thankfulness to God for providing so well for him in it. And partly on his son’s account, that when he came to years of maturity and knowledge, he might learn, and in which Moses no doubt instructed him. That he was not to look upon Midian as his proper country, but that he was to be heir of the land of Canaan, and which he might be reminded of by his name.

“For he said, I have been a stranger in a strange land”: So Midian was to him, who was born in Egypt, and being a Hebrew, was entitled to the land of Canaan; this looks as if he had been at this time some years in Midian.

The name “Gershom” means refugee. Moses had settled in Midian and now had a family.

Verses 23-25: “Heard” and “remembered” indicate that the Lord’s time had come: He would return Moses to Egypt and send him as the answer to the people’s prayers (3:7-10). God always has someone ready when His people cry out to Him in their need. More importantly, Yahweh revealed Himself as the One who hears, remembers, sees (looked upon), and knows (had respect), on His children.

The hardship imposed upon Israel finally brought forth a collective cry for relief. The response of God is presented in 4 words: “heard,” “remembered,” “saw,” and “took notice.” This signaled that a response was forthcoming.

Exodus 2:23 “And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.”

“The king of Egypt died”: This would have been Thutmose III (1483-1450 B.C.), the Pharaoh of the oppression.

Why do we wait until things are so terribly bad before we cry out to God for help? We see 400 years of misery coming to a climax. The cruelty of the king had caused the Israelites to be pleased when he died. They were hoping for better things. In their need, they cried out to God. God always listens, and this time was no exception. God felt pity toward them.

He hurt too, for their bondage. We Christians too, had been a slave to sin before we cried out for mercy and God heard and sent us a Savior (Jesus). This wicked king had ruled even before Moses left Egypt and now about 40 years later he dies. Moses is now 80 years old. He was 40 when he left Egypt, and he lived 40 years in Midian; and now at 80 had a family and felt that he had settled in to stay.

Exodus 2:24 “And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.”

“Remembered his covenant”: The unilateral covenant God made with Abraham (Gen. 12:1-3; 15:1-21; 17:1-22), and confirmed with Isaac (Gen. 26:2-5), and with Jacob (Gen. 28:10-15; 35:9-15), specifically promised a geographically recognizable territory to the descendants of Abraham through Isaac and Jacob. Through them too, the world would be blessed.

Jacob (Israel), was called by this name “Jacob”, because he was a family head when the covenant was made. He was called “Israel” when the nation was meant. These were the three patriarchs that God had made the covenant with. Their descendants were these 12 tribes of Israel and their families. God had promised to bless them and make them into such a large group that they would be like the sand of the sea. And also, that all nations would be blessed through them.

These last 400 years, and most especially the last 60 to 70 years, they did not feel blessed at all. Even though they had grown from 70 to nearly 3 million people, they were still not an innumerable group. God’s Word is good. What He promises, He will do. God remembers His covenant and these promises. Help is on the way.

Exodus 2:25 “And God looked upon the children of Israel, and God had respect unto [them].”

With an eye of pity and compassion, and saw all the hardships they labored under, and all the injuries that were done unto them.

“And God had respect unto them”: Had a favorable regard to them; or “knew” not only them, the Israelites, and loved them, and approved of them. And He owned them as his own, all which words of knowledge sometimes signify; but He knew their sorrows and sufferings, and took notice of what was done to them secretly (see Exodus 3:7).

Probably, the word “respect” here means that God keeps His covenant. We know just as surely as He sent a deliverer to these Israelites, He sent us a Deliverer (one Jesus Christ, our Lord). Just as these Israelites were freed from bondage, so are we. We shall not always suffer, but will truly inherit our eternal life in heaven with Jesus, if we do not faint but hold firm to our faith. We must know that God is the rewarder of those who stay true to the faith.

Exodus 2: Questions