Exodus 1

Ex 1:1 These are the names of the sons of Israel who went to Egypt with Jacob, each with his family:

There is both continuity and discontinuity with the book of Genesis.

Continuity. The original Hebrew begins with the word And. ‘Many books of the Old Testament begin with the conjunction And. This fact, it has been often pointed out, is a silent indication of truth, that each author was not recording certain isolated incidents, but parts of one great drama, events which joined hands with the past and future, looking before and after.

Thus the Book of the Kings took up the tale from Samuel, Samuel from Judges, and Judges from Joshua, and all carried the sacred movement forward towards a goal as yet unreached. Indeed, it was impossible, remembering the first promise that the seed of the woman should bruise the head of the serpent, and the later assurance that in the seed of Abraham should be the universal blessing, for a faithful Jew to forget that all the history of his race was the evolution of some grand hope, a pilgrimage towards some goal unseen. Bearing in mind that there is now revealed to us a world-wide tendency toward the supreme consummation, the bringing all things under the headship of Christ, it is not to be denied that this hope of the ancient Jew is given to all mankind. Each new stage in universal history may be said to open with this same conjunction.’ (Expositor’s Bible)

In particular, we can regard the whole of the Book of Exodus as recording the fulfilment of Ge 15:13-16.

Discontinuity. This is the last time in the Pentateuch that the phrase ‘the sons of Israel’ is used to describe Jacob’s immediate family. From now on, they will be referred to collectively as ‘the Israelites’, indicating a change in focus from one person and his family to the development of a nation.

These are the names – The Book of Exodus is linked with that of Genesis in another way: by rehearsing the descent into Egypt. These are ‘names blotted with many a crime, rarely suggesting any lovable or great association, yet the names of men with a marvelous heritage, as being the1 sons of Israel, the Prince who prevailed with God. Moreover they are consecrated: their fathers dying words had conveyed to every one of them some expectation, some mysterious import which the future should disclose.’ (Expositor’s Bible)

Exo 1:2

Exo 1:3

Exo 1:4

Ex 1:5 The descendants of Jacob numbered seventy in all;Joseph was already in Egypt.

Seventy in all – Ac 7:14 puts the number at seventy-five. On the apparent discrepancy, Calvin comments, ‘But there is no reason to add five more, as we read in the address of Stephen recorded by Luke, {Ac 7:14} for we cannot be surprised that in this mode of expressing numbers this error should have occurred by the introduction of a single letter. Should any objector make this an handle for controversy, we should remember that the Spirit, by the mouth of Paul, does not warn us without purpose “not to give heed to genealogies.”.’ {1Ti 1:4}

‘Joseph’s rise to power (1:5) is best set in the favorable conditions for Jacob’s family created by the rule over Egypt of the Semitic Hyksos (c. 1700-1550 b.c.). The reference at 1:8 to a new king “who did not know Joseph” likely refers to the expulsion of the Hyksos by the eighteenth dynasty founder Ahmosis I (1570-1546 b.c.). If the Exodus is dated c. 1450-1440 b.c. (Interpretive Difficulties below), the Pharaoh of the oppression was probably Thutmose I (1526-1512 b.c.), while the Pharaoh of the Exodus was Thutmose III (1504-1450 b.c.) or Amenhotep II (1450-1425 b.c.). This dating would allow a possible identification of the incoming Israelites with the Habiru, a group mentioned in the Tell el-Amarna letters (correspondence between Egypt and its Syro-Palestinian vassals during the fourteenth century b.c.). The Habiru were a social or occupational class commonly attested in texts from 2000 b.c. onwards. They were political outcasts in Palestine.’ {Ge 14:13 note} (New Geneva study Bible)

‘Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job 8:7.’ (MHC)

Ex 1:6 Now Joseph and all his brothers and all that generation died,

Joseph…died – ‘Thus the connection with Canaan became a mere tradition, and the powerful courtier who had nursed their interests disappeared. When they remembered him, in the bitter time which lay before them, it was only to reflect that all mortal help must perish. It is thus in the spiritual world also. Paul reminds the Philippians that they can obey in his absence and not in his presence only, working out their own salvation, as no apostle can work it out on their behalf. And the reason is that the one real support is ever present. Work out your own salvation, for it is God (not any teacher) who worketh in you.’ (Expositor’s Bible)

Ex 1:7 but the Israelites were fruitful and multiplied greatly and became exceedingly numerous, so that the land was filled with them.

The language of this verse reminds us of Ge 1:26-28. See also Ge 12:2.

The Israelites – A major contrast between Genesis and Exodus is that the former was essentially the story of one family, whereas the latter concerns the fortunes of a nation. The stream broadens into a river.

Fruitful…multiplied greatly…became exceedingly numerous According to Ex 12:37, the number of men going down out of Egypt was 600,000.

The land – probably the land of Goshen in northeastern Egypt, in the Wadi Tumilat in the Delta, a valley 30 to 40 miles long. {cf. Ge 47:4}

‘The rapid increase in the number of the descendants of Israel is emphasized in the Hebrew text through the repetition in v 7 of four verbs associated with growth (which the RSV translates, ‘were fruitful and increased greatly; they multiplied and grew exceedingly strong’), and by the comment that the land was filled with them. This remarkable growth partially fulfilled various divine promises made to Abraham, Isaac and Jacob {cf. Ge 12:2 13:16 15:5 17:2,6 22:17 26:4 28:14 35:11 46:3 48:4} and is clear evidence of God’s blessing upon the Israelites.’ (NBC)

For an idea of the time-scale involved, bear in mind that the total period from the time of Abraham to to Exodus was 430 years, Ex 12:40. Other scriptures inform us that during this time the people had largely forsaken Jehovah and turned to the gods of the Egyptians, Jos 24:14 Eze 20:8.

Thus did the Israelites prosper; but we shall shortly meet with a reminder that success is fraught with danger, and requires just as much divine assistance and protection as failure.

The Israelites were never to forget that they were aliens in a foreign land, and for that reason to have compassion on foreigners in their own land, De 23:7. There is, of course, a lesson here in all ages in terms of treatment of aliens, immigrant, refugees, and the like. History is littered with stories of abuse of foreigners, or even, as in the case of the North American Indians and many others, of supplanting the earlier residents of a land.

‘From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note, 1. Sometimes God’s providences may seem for a great while to thwart his promises, and to go counter to them, that his people’s faith may be tried, and his own power the more magnified. 2. Though the performance of God’s promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab 2:3.’ (MHC)

Ex 1:8 Then a new king, who did not know about Joseph, came to power in Egypt.

A new king – Possibly Ahmose I (ca. 1570-1546), who expelled the Hyksos rulers from Egypt, or more likely Amenhotep I (ca. 1546-1525) or Thutmose I (ca. 1525-1512). ‘The book of Exodus does not identify any of the Egyptian kings (Pharaohs) mentioned. In spite of their influential position they are portrayed as nobodies. This is in keeping with the contrast which Exodus draws between the Lord and the Egyptian kings.’ (NBC)

‘Pharaoh stands for the height of human power, ranged against God and the people of God.’ (Cole)

Who did not know about Joseph – and the favourable reputation he had had in Egypt. ‘Much more than mere acquaintance is meant, for this verb refers to experiential knowledge of the most intimate kind. It is used to describe long-term and deep relationships, {e.g., Ge 29:5, 2Sa 7:20} as a euphemism for sexual intercourse between husband and wife, {e.g., Ge 4:1 1Sa 1:19} and to refer to the communion between humankind and God that produces a reorientation of life in men and women.’ {e.g., Eze 24:27 Isa 1:3} (WBC)

On vv 8-14, M. Henry comments, ‘Note, The place of our satisfaction may soon become the place of our affliction, and that may prove the greatest cross to us of which we said, This same shall comfort us. Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, This is my rest for ever.’

‘It is indeed the eternal curse of despotism that unlimited calamity may be drawn down upon millions by the caprice of one most unhappy man, himself blinded and half maddened by adulation, by the absence of restraint, by unlimited sensual indulgence if his tendencies be low and animal, and by the pride of power if he be high-spirited and aspiring.’ (The Expositor’s Bible) Modern exmples: Hitler, Stalin, Mugabe, Sadam Hussein.

‘Suddenly the once favoured sons of Israel (Jacob) are no longer welcome guests in the fertile Nile delta. Sojourn becomes captivity and privilege becomes enslavement. The covenant promises are removed one stage further, for the people not only live away from the promised land, but are now prisoners of a cruel monarch. Again the experience of the recipients of the promises seems to contradict the promises.’ (Goldsworthy, Gospel and Kingdom, 60)

‘The land of Egypt here, at length, becomes to Israel a house of bondage, though hitherto it had been a happy shelter and settlement for them. Note, The place of our satisfaction may soon become the place of our affliction, and that may prove the greatest cross to us of which we said, This same shall comfort us. Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, This is my rest for ever.’ (MHC)

‘As Gowan suggests, the portrayal of God as “absent” in chapter 1 comes into clearer focus in the light of the immediate, directive role he takes beginning in 2:23-25 and throughout the remainder of Exodus – “the author’s explicit and powerful statement…that now something different is about to happen.” It is Yahweh who delivers the Israelites, who fights for them, who cripples the Egyptian army, and who renders Pharaoh impotent. The “absence” of God in chapter 1 is sorely felt by the Hebrew slaves, and it is important for understanding the thrust of the first two chapters of Exodus that we allow this tension to remain. The appearance of God in 2:23-25 must be seen in the light of the Israelites’ perception of his absence in chapter 1. “How oculd God allow this terrible turn of events to take place? Why has the God of our fathers, the God who promised his abiding faithfulness to us and our ancestors, allowed us to become slaves? Look at this young upstart pharaoh, flexing his muscles. Why doesn’t God just snap his fingers and make him go away? Why has God forgotten us?”‘ (Enns)

Exo 1:9

Ex 1:10 “Come, we must deal shrewdly with them or they will become even more numerous and, if war breaks out, will join our enemies, fight against us and leave the country.”

“We must deal shrewdly” – ‘The wisdom here proposed to be employed was the wisdom of the serpent; but with men of reprobate minds, governed solely by the corrupt spirit of this world, whatever measures tend to promote their own interests and circumvent their opponents, is dignified by the epithet wise, though it be found, when judged by a purer standard, to be in reality nothing less than the very policy of hell.’ (G. Bush.)

How much harm has been done down the ages by rulers taking pre-emptive action against those they fear might become their enemies?

“Leave the country” – perhaps the Egyptians had heard the Israelites speak of God’s promise to settle them in their own land.

‘It is by such exaggerations and alarms that all the worst crimes of statesmen have been justified to consenting peoples. And we, when we carry what seems to us a rightful object, by inflaming the prejudice and misleading the judgment of other men, are moving on the same treacherous and slippery inclines. Probably no evil is committed without some amount of justification, which the passions exaggerate, while they ignore the prohibitions of the law.’ (The Expositor’s Bible)

What began, long ago, as a sojourn, has now become a captivity. But what is the significance of the Egyptian captivity from the point of view of Biblical theology? We must go back to the Abrahamic covenant. The captivity in Egypt presents the ultimate challenge to the covenant. God’s people find themselves in the wrong place and under the wrong rule. The covenant, accordingly, will be fulfilled by means of redemption from captivity.

Ex 1:11 So they put slave masters over them to oppress them with forced labour, and they built Pithom and Rameses as store cities for Pharaoh.

Plan A – Slavery and oppression. The Israelites were organized into large labour gangs under Egyptian slave masters. All public or royal buildings in ancient Egypt, including the pyramids, were built by captives; and on some of them was placed an inscription that no free citizen had been engaged in the work.

The Hebrew word for oppress is the same one used in the prophecy of this event in Ge 15:13.

Pharaoh means “great house”-a title, not a personal name, for the king who lived in the great house.

Pithom and Rameses – The building of both of these cities is associated with Ramesses II (c. 1290-1225 BC). The precise location is disputed.

The store cities housed weapons and supplies to be used in case of attack.

Note the multiplicity of terms describing the Israelites misery, 11-14, compared with the similarly rich language of their multiplication, v7.

‘Here are many expressions used, to affect us with the condition of God’s people. They had taskmasters set over them, who were directed, not only to burden them, but, as much as might be, to afflict them with their burdens, and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh’s profit, but they made them serve with rigour, so that their lives became bitter to them, intending hereby, (1.) To break their spirits, and rob them of every thing in them that was ingenuous and generous. (2.) To ruin their health and shorten their days, and so diminish their numbers. (3.) To discourage them from marrying, since their children would be born to slavery. (4.) To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read {Jos 24:14} that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find {Eze 20:8} that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was the Lord’s doing, and marvellous.’ (MHC)

Ex 1:12 But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites

The more they were oppressed, the more they multiplied and spread -

‘Note,

1. Times of affliction have often been the church’s growing times, Sub pondere crescit-Being pressed, it grows. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church.

2. Those that take counsel against the Lord and his Israel do but imagine a vain thing, {Ps 2:1} and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.’ (M. Henry)

Exo 1:13

Ex 1:14 They made their lives bitter with hard labour in brick and mortar and with all kinds of work in the fields; in all their hard labour the Egyptians used them ruthlessly.

They made their lives bitter – The bitter oppression of Egypt was later commemorated by the bitter herbs of the Passover meal (12:8).

Hard labour in brick and mortar – ‘Ruins of great brick buildings are found in all parts of Egypt. The use of crude brick, baked in the sun, was universal in upper and lower Egypt, both for public and private buildings; all but the temples themselves were of crude brick. It is worthy of remark that more bricks bearing the name of Thothmes III, who is supposed to have been the king of Egypt at the time of the Exodus, have been discovered than of any other period WILKINSON. Parties of these brickmakers are seen depicted on the ancient monuments with “taskmasters,” some standing, others in a sitting posture beside the laborers, with their uplifted sticks in their hands.’ (JFB)

Exo 1:15:  Plan B – Secret Murder.  Calvin: ‘Never did any enemy, however implacable, ever so vent his wrath against a whole nation, as to command all its male offspring to be destroyed in the midst of peace.’

Hebrew midwives – ‘Hebrew’ was apparently a term used for all the semi-settled Western Semitic peoples, and not just the Israelites.  The same group is thought to be referred to as the ‘Apiru in Egyptian texts, and as the Habiru in the Tell el-Amarna tablets.  ‘The term is employed in the narrative of the oppression only as a somewhat derisive epithet intelligible to the Egyptians, one the Israelites would not use among themselves.’ (WBC)

Shiphrah and Puah – These were perhaps the chief midwives, and not the only ones.  The fact that their names are recalled attests to the historicity of the text.

‘But another question arises, why two midwives only are mentioned by name, when it is probable that, in so great a population, there were many? Two replies may be given; either that the tyrant addressed himself to these two, who might spread the fear of his power amongst the others; or, that, desiring to proceed with secret malice, he made a trial of the firmness of these two, and if he had obtained their acquiescence, he hoped to have easily succeeded with the others; for shame forbade him from issuing an open and general command.’ (Calvin)

‘If someone asked you the names of the midwives, what would you answer? From this text you could quickly respond, Shiphrah1 and Puah. Now if I asked you the names of any of the pharaohs mentioned in this chapter, could you respond from this text? No! Many have speculated as to the identity of the pharaohs, but this is still speculation. Think of it, the highest official in the land, old what2s his name. These mens names were known and feared by millions, but we dont even know who they were. And this in spite of such massive projects as the building of pyramids and extensive efforts as mummifying the bodies of kings. Unfortunately, some have failed to see that the omission of the names of the pharaohs is deliberate, and in contrast to the naming of the midwives.25 What a gracious gift of God to these two God-fearing Hebrew midwivesHe3 records their names for an example to believers throughout the centuries. God doesnt really care that much about the name of the king, king what4s his name, but He is intimately concerned with Shiphrah and Puah, for they trust and obey Him. What better honor than to be known and remembered by God. As I have considered the naming of the midwives but not the Pharaohs, my mind turned to some interesting passages of Scripture. I am reminded of the biblical proverb which says, The5 memory of the righteous will be a blessing, But the name of the wicked will rot (Prov. 10:7), and of the psalmist who prayed: May6 his descendants be cut off, their names blotted out from the next generation. 7]ä May their sins always remain before the Lord, that he may cut off the memory of them from the earth (Ps. 109:13,15). God cares not about your position or your prestige in life, my friend. He cares only if you fear Him and have trusted in His Son, Jesus Christ, for the forgiveness of your sins and eternal life. If you are His child, by faith, He knows you by name. If not, no matter what your earthly splendor or power, you are a what8s his name to God, and you will spend eternity away from His presence.’  (Deffinbaugh, http://www.bible.org/docs/ot/books/exo/deffin/exo-01.htmTopOfPage)

Exo 1:16:

“The delivery stool” – lit. ‘the (two) stones’.  The expression occurs only here and in Jer 18:3, where it refers to stones, probably two of them, used by a potter.  It is quite possible that it is used here as an euphemism for the male genitalia, in which case a reasonable translation would be, ‘take care to determine the sex of the baby’.

“If it is a boy, kill him” – Notice the depths of cruelty to which the human heart can sink, Rom 3:15f.  Even the innocence of the new-born means nothing to those who have no fear of God.  ‘Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Rev. 12:3, 4.’ (M. Henry)  The same commentator adds: ‘It added much to the barbarity of the intended executions that the midwives were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help.’

‘And at last that happens which is a part of every downward course: the veil is dropped; what men have done by stealth, and as if they would deceive themselves, they soon do consciously, avowing to their conscience what at first they could not face. Thus Pharaoh began by striving to check a dangerous population; and ended by committing wholesale murder.  Thus men become drunkards through conviviality, thieves through borrowing what they mean to restore, and hypocrites through slightly overstating what they really feel. And, since there are nice gradations in evil, down to the very last, Pharaoh will not yet avow publicly the atrocity which he commands a few humble women to perpetrate; decency is with him, as it is often, the last substitute for a conscience.’  (The Expositor’s Bible)

Exo 1:17

The midwives…feared God – ‘They feared God, regarded his law, and dreaded his wrath more than Pharaoh’s and therefore saved the men-children alive. Note, If men’s commands be any way contrary to the commands of God, we must obey God and not man, Acts 4:19; v. 29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord.’ (M. Henry)

‘Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.’ (JFB)

The Bible has a number of examples of people who, out of fear of God, disobeyed authority and did what was right: the include Esther and Mordecai, Esth 3:2; 4:13-16; and the three young men, Dan 3:16-18.

‘Fear of God is that holy disposition or gracious habit formed in the soul by the Holy Spirit, whereby we are inclined to obey all Gods commands; and evidences itself by

1. A dread of His displeasure.
2. Desire of His favour.
3. Regard for His excellences.
4. Submission to His will.
5. Gratitude for His benefits.
6. Conscientious obedience to His commands.’

(C. Buck, in Biblical Illustrator)

‘Learn a life-lesson from the monument to Lord Lawrence in Westminster Abbey. Of all the memorials there, you will not find one that gives a nobler thought. Simply his name, and the date of his death, and these words; He2 feared man so little, because he feared God so much. Here is one great secret of victory. Walk ever in the fear of God. Set God ever before you. Let your prayer be that of the Rugby boy, John Laing Bickersteth, found locked up in his desk after his death: O3 God, give me courage that I may fear none but Thee.”‘ (Biblical Illustrator)

Exo 1:18

Exo 1:19:  ‘In view of the remarkable increase of the Israelite population, Pharaoh may well have accepted the comment about the ability of the Hebrew women to give birth prior to the arrival of the midwives.’ (NBC)

‘If they did tell a lie, it was to avoid committing murder.  Of two evils, they chose the less.’ (Haley)

Exo 1:20:  This is the first time that God is named in this chapter.  However, there is a consistent conviction that God controls all history and all circumstances.

‘The key to an understanding of these narratives of the Pharaoh’s attempts at genocide is theological, as is the purpose for which they have been brought into sequence. As vv 7, 9, 12, and 20b make plain, what is taking place in the family of Jacob/Israel is of God. The promise to the fathers is in view, both the half that is well on the way to fulfillment and the half that is yet to come to pass.’ (WBC)

Exo 1:21:  In one way or another, God will reward those who honour him.

Were the midwives right to lie?  ‘It has been argued that God blessed these women for their act of lying, but the approval of a character in one area is not an approval in all areas. For example, God declared David to be a man after his own heart, but there was also the matter of Uriah and Bathsheba. Solomon was called Jedidiah, meaning “loved of the Lord”; but I can think of a thousand things wrong with him! Exodus 1:21 specifically says that Shiphrah and Puah were blessed of the Lord because they “feared God,” not because they lied. Thus their respect and awe of God took precedence over their allegiance to Pharaoh. They trusted the Lord and feared falling into his hands to give an account for murdering the babies more than they feared falling into the hands of Pharaoh. But this is not to say that the women were right in everything they did or said.’ (HSB)

Exo 1:22:  Plan C – Violent Genocide

The Nile – lit. ‘the river’.

But let every girl live – They could become slave wives, and thus quickly absorbed by the Egyptians.

This attempt to destroy the male offspring, but with the deliverance of God’s chosen one, is paralleled in Mt 2:16.

In reviewing this chapter, consider

1. Who are the real heroes/heroines
2. That things seem to go from bad to worse
3. That God is not even named until v17.  The Israelites might well have wondered where the God of their fathers was, and what, if anything, he was doing
4. That the enemy is powerful and ruthless
5. That God’s covenant, in order to be fulfilled, will require redemption
6. That there is a constant conflict between good and evil, between God and his enemies
7. What we have been saved from
8. The importance of maintaining the ‘big picture’
9. That it is only later (3:7) that we learn that God had regarded the plight of the Israelites and heard their cry

Deffinbaugh comments on God’s “editorial policy” in this chapter.  If anyone from the modern media were reporting these events, he would, no doubt, describe in gruesome detail the afflictions of the Israelites and the cruelty of the Egyptians.  God would have us focus elsewhere, and his “editorial policy” is as significant in what it leaves out as in what it includes.  What is our “editorial policy”?  Which events, both positive and negative, in our own lives do we emphasise?  ‘Faith chooses to focus upon the purposes, the promises, and the power of God, and looks for His hand at work, preserving His people, and preparing them for the blessings which are to come.’

‘This sequence functions to assure us that God is present in Egypt and that his purpose there is certain. The question with which the first chapter of Exodus leaves us is not “If?” but “How?”‘ (WBC)