Why did Moses defend the daughters of Reuel in Exodus 2:17? Historical Setting: Midian, Wells, and Social Tension Midian, east of the Gulf of Aqaba, was semi-arid. Wells were strategic community assets, often carved into limestone or dug through gravel deposits now mapped by geologists (e.g., Wadi Aynuna). Archaeologists have unearthed Midianite “Qurayyah” pottery (c. 15th–13th century BC) around such wells, corroborating the plausibility of shepherd traffic precisely where Exodus locates the event. In a tribal context, first-come access to water was recognized custom; nevertheless, male herdsmen frequently harassed weaker parties. Seven unescorted daughters of a priest made an inviting target, and their flocks could quickly lose the prime watering window. Text of Exodus 2:17 “Then some shepherds came along and drove them away; but Moses stood up and came to their rescue and watered their flock.” The verb translated “came to their rescue” (יֹּשִׁעָן, yōshiʿān) conveys deliverance, the same root used later of Israel’s salvation (Exodus 14:30). Moses’ intervention is therefore described in explicitly redemptive language. Moses’ Inner Disposition: Justice Woven into His Identity Raised in Pharaoh’s court yet nursed by his Hebrew mother, Moses possessed a dual identity that sharpened his sensitivity to oppression (Exodus 2:11; Acts 7:24-25). Psychology today labels this heightened empathic reactivity; Scripture presents it as a God-implanted moral compass. Earlier he defended a Hebrew slave; here, he defends Midianite women. The consistent thread is an aversion to injustice. Cultural Honor Code and Female Vulnerability Ancient Near-Eastern law collections (e.g., Lipit-Ishtar §33; Code of Hammurabi §53) penalized interference at wells, underscoring how serious such aggression was. Women travelling without male escort fell outside normal protective alliances. Moses’ act upheld an honor code widely recognized even beyond Israel, aligning him with Yahweh’s later commands: “Do not mistreat any widow or fatherless child” (Exodus 22:22). Divine Providence: Training a Deliverer By defending the daughters, Moses unwittingly stepped into God’s curriculum: 1. Shepherding: water management for livestock foreshadowed forty wilderness years. 2. Negotiation of tribal hospitality: receiving bread from Reuel (v 20) mirrored future covenant meals. 3. Marriage alliance with Zipporah rooted Moses among Midianites, providing safe exile and later counsel through Jethro (Exodus 18). Thus a single defense incident set a chain of events critical to Israel’s salvation history. Foreshadowing Redemption: Typological Glimpse of Christ Moses at the well prefigures Christ at Jacob’s well (John 4). Both: • Confront social barriers (gender, ethnicity). • Provide water (physical then spiritual). • Initiate covenant inclusion of outsiders (Midianites; Samaritans). The shepherds’ aggression pictures sin’s oppression; Moses’ deliverance anticipates Jesus’ ultimate victory over hostile powers (Colossians 2:15). Archaeological Corroboration of Reuel’s Priesthood Midianite cultic centers at Timna (copper-smelting temple repurposed from Egyptians) display votive artifacts with theophoric “YHW” inscriptions, indicating early Yahweh worship in Midian. This harmonizes with a priest named Reuel (“friend of God”) and eliminates claims that Yahwism was invented late in Canaan. Moral and Pastoral Applications 1. Defend the vulnerable, regardless of nationality. 2. Obedience in small episodes positions believers for larger callings. 3. God weaves apparent detours into indispensable chapters of His redemptive story. Answer Summarized Moses defended Reuel’s daughters because: • His God-given sense of justice compelled action against oppression. • Cultural norms recognized women’s need for protection at communal wells. • The event fit divine providence, forging ties with Midian, honing leadership skills, and foreshadowing covenant redemption. • The narrative establishes a typological precedent of deliverance culminating in Christ, validated by consistent manuscripts and corroborated archaeology. |
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