Text -- Exodus 1:22 (NET)

1:22 Then Pharaoh commanded all his people, “All sons that are born you must throw into the river, but all daughters you may let live.”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 1:22

Ye shall cast into the river - As the Nile, which is here intended, was a sacred river among the Egyptians, it is not unlikely that Pharaoh intended the young Hebrews as an offering to his god, having two objects in view

1.    To increase the fertility of the country by thus procuring, as he might suppose, a proper and sufficient annual inundation; an

2.    To prevent an increase of population among the Israelites, and in process of time procure their entire extermination

It is conjectured, with a great show of probability, that the edict mentioned in this verse was not made till after the birth of Aaron, and that it was revoked soon after the birth of Moses; as, if it had subsisted in its rigour during the eighty-six years which elapsed between this and the deliverance of the Israelites, it is not at all likely that their males would have amounted to six hundred thousand, and those all effective men

In the general preface to this work reference has been made to Origen’ s method of interpreting the Scriptures, and some specimens promised. On the plain account of a simple matter of fact, related in the preceding chapter, this very eminent man, in his 2d Homily on Exodus, imposes an interpretation of which the following is the substance

"Pharaoh, king of Egypt, represents the devil; the male and female children of the Hebrews represent the animal and rational faculties of the soul. Pharaoh, the devil, wishes to destroy all the males, i.e., the seeds of rationality and spiritual science through which the soul tends to and seeks heavenly things; but he wishes to preserve the females alive, i.e., all those animal propensities of man, through which he becomes carnal and devilish

Hence,"says he, "when you see a man living in luxury, banquetings, pleasures, and sensual gratifications, know that there the king of Egypt has slain all the males, and preserved all the females alive. The midwives represent the Old and New Testaments: the one is called Sephora, which signifies a sparrow, and means that sort of instruction by which the soul is led to soar aloft, and contemplate heavenly things; the other is called Phua, which signifies ruddy or bashful, and points out the Gospel, which is ruddy with the blood of Christ, spreading the doctrine of his passion over the earth. By these, as midwives, the souls that are born into the Church, are healed, for the reading of the Scriptures corrects and heals what is amiss in the mind. Pharaoh, the devil, wishes to corrupt those midwives, that all the males - the spiritual propensities, may be destroyed; and this he endeavors to do by bringing in heresies and corrupt opinions. But the foundation of God standeth sure. The midwives feared God, therefore he builded them houses. If this be taken literally, it has little or no meaning, and is of no importance; but it points out that the midwives - the law and the Gospel, by teaching the fear of God, build the houses of the Church, and fill the whole earth with houses of prayer. Therefore these midwives, because they feared God, and taught the fear of God, did not fulfill the command of the king of Egypt - they did not kill the males, and I dare confidently affirm that they did not preserve the females alive; for they do not teach vicious doctrines in the Church, nor preach up luxury, nor foster sin, which are what Pharaoh wishes in keeping the females alive; for by these virtue alone is cultivated and nourished. By Pharaoh’ s daughter I suppose the Church to be intended, which is gathered from among the Gentiles; and although she has an impious and iniquitous father, yet the prophet says unto her, Hearken, O daughter, and consider, incline thine ear; forget also thine own people, and thy father’ s house, so shall the king greatly desire thy beauty, Psa 45:10, Psa 45:11. This therefore is she who is come to the waters to bathe, i.e., to the baptismal font, that she may be washed from the sins which she has contracted in her father’ s house. Immediately she receives bowels of commiseration, and pities the infant; that is, the Church, coming from among the Gentiles, finds Moses - the law, lying in the pool, cast out, and exposed by his own people in an ark of bulrushes, daubed over with pitch - deformed and obscured by the carnal and absurd glosses of the Jews, who are ignorant of its spiritual sense; and while it continues with them is as a helpless and destitute infant; but as soon as it enters the doors of the Christian Church it becomes strong and vigorous; and thus Moses - the law, grows up, and becomes, through means of the Christian Church, more respectable even in the eyes of the Jews themselves, according to his own prophecy: I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation, Deu 32:21. Thus taught by the Christian Church, the synagogue forsakes idolatry; for when it sees the Gentiles worshipping the true God, it is ashamed of its idols, and worships them no more. In like manner, though we have had Pharaoh for our father - though the prince of this world has begotten us by wicked works, yet when we come unto the waters of baptism we take unto us Moses - the law of God, in its true and spiritual meaning; what is low or weak in it we leave, what is strong and perfect we take and place in the royal palace of our heart. Then we have Moses grown up - we no longer consider the law as little or mean; all is magnificent, excellent, elegant, for all is spiritually understood. Let us beseech the Lord Jesus Christ that he may reveal himself to us more and more and show us how great and sublime Moses is; for he by his Holy Spirit reveals these things to whomsoever he will. To him be glory and dominion for ever and ever! Amen

Neither the praise of piety nor the merit of ingenuity can be denied to this eminent man in such interpretations as these. But who at the same time does not see that if such a mode of exposition were to be allowed, the trumpet could no longer give a certain sound? Every passage and fact might then be obliged to say something, any thing, every thing, or nothing, according to the fancy, peculiar creed, or caprice of the interpreter

I have given this large specimen from one of the ancients, merely to save the moderns, from whose works on the sacred writings I could produce many specimens equally singular and more absurd. Reader, it is possible to trifle with the testimonies of God, and all the while speak serious things; but if all be not done according to the pattern shown in the mount, much evil may be produced, and many stumbling blocks thrown in the way of others, which may turn them totally out of the way of understanding; and then what a dreadful account must such interpreters have to give to that God who has pronounced a curse, not only on those who take away from his word, but also on those who add to it.

Calvin: Exo 1:22

22.And Pharaoh charged If he had not been transported with wrath and struck with blindness, he would have seen that the hand of God was against him; but when the reprobate are driven to madness by God, they persevere obstinately in their crimes; and not only so, but, like the deranged ²⁵ or frantic, they dash themselves with greater audacity against every obstacle. It is indeed commonly the case that cruelty, having once tasted innocent blood, becomes more thirsty for it; nay, in general, wicked men, as if excited by their course, grow hotter and hotter in crime, so that there is no end nor measure to their iniquity; but here, in this very desperate rage, we must perceive the vengeance of God, when he had given up the tyrant for the devil to destroy him, whilst we also remember his design both to try the patience of his people as well as to set forth his own goodness and power. The tyrant, finding that his snares and deceit availed nothing, now shakes off fear and flies to open violence, commanding the little ones to be torn from the breasts of their mothers and to be cast into the river. Lest there should be any lack of executioners, he gives this charge to all the Egyptians, whom he knew to be more than ready for the work. He spares the daughters, that, being enslaved and allotted to the Egyptians, they might produce slaves for their masters, whilst by them the races and names could not be preserved. Here it may be worth while to meditate on a comparison with our own times. Antichrist, with all his murderous agents, leaves in peace those who by their treacherous silence deny Christ, and are prepared to embrace as slaves every kind of impiety; neither does he exercise his cruelty, insatiable though it be, where he sees no manliness to exist; and he exults and triumphs, as if his end was gained, when he perceives any who had some courage in professing their faith fallen into effeminacy and cowardice. But how much better is it for us to die an hundred times, retaining our manly firmness in death, than to redeem our life for the base service of the devil.

Defender: Exo 1:22

Pharaoh perhaps desired to have his own subjects marry Hebrew women."

TSK: Exo 1:22

am 2431, bc 1573

Every son : Exo 1:16, Exo 7:19-21; Psa 105:25; Pro 1:16, Pro 4:16, Pro 27:4; Act 7:19; Rev 16:4-6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 1:22

The extreme cruelty of the measure does not involve improbability. Hatred of strangers was always a characteristic of the Egyptians (see Gen 43:32), and was likely to be stronger than ever after the expulsion of an alien race.

Haydock: Exo 1:22

The river Nile, where the persecuting successor of this king found his end. (Haydock) ---

It seems this inhuman decree was not published till after Aaron was born, and it was probably revoked soon after the birth of Moses; for if it had been rigorously put in execution, there would have been nothing but old men 80 years after, when Moses led the people out of Egypt. (Calmet) ---

But perhaps even the Egyptians abhorred and refused to execute this edict. (Menochius)

Gill: Exo 1:22

And Pharaoh charged all his people,.... Finding he could not carry his point with the midwives, he gave a general order to all his people everywhere:

saying, every son that is born ye shall cast into the river; the river Nile; not every son born in his kingdom, for this would have ruined it in time; but that was born to the Jews, as the Targums of Onkelos and Jonathan; and it is added in the Septuagint version, to the Hebrews:

and every daughter ye shall save alive; for the reasons given See Gill on Exo 1:16.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 1:22

¹ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

² tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

³ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.

Geneva Bible: Exo 1:22

And Pharaoh charged all his people, saying, Every son that is born ye shall ^{( i )} cast into the river, and every daughter ye shall save alive.

^{( i )} When tyrants cannot prevail by deceit, they burst into open rage.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 1:1-22

1 The children of Israel, after Joseph's death, increase.

8 The more they are oppressed by a new king, the more they multiply.

15 The godliness of the midwives, in saving the men children alive.

22 Pharaoh commands the male children to be cast into the river.

MHCC: Exo 1:15-22

The Egyptians tried to destroy Israel by the murder of their children. The enmity that is in the seed of the serpent, against the Seed of the woman, makes men forget all pity. It is plain that the Hebrews were now under an uncommon blessing. And we see that the services done for God's Israel are often repaid in kind. Pharaoh gave orders to drown all the male children of the Hebrews. The enemy who, by Pharaoh, attempted to destroy the church in this its infant state, is busy to stifle the rise of serious reflections in the heart of man. Let those who would escape, be afraid of sinning, and cry directly and fervently to the Lord for assistance.

Matthew Henry: Exo 1:15-22

The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note, 1. There is more cruelty in the corrupt heart of man than one would imagine, Rom 3:15, Rom 3:16. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, Rev 17:6. 2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. 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, Rev 12:4. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews.

I. The midwives were commanded to murder them. Observe, 1. The orders given them, Exo 1:15, Exo 1:16. 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. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, Job 3:11. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by Exo 2:5, Exo 2:6, many of them did, and of them he was most jealous. They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. 2. Their pious disobedience to this impious command, Exo 1:17. 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, Act 4:19; Act 5:29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings. 3. Their justifying themselves in this disobedience, when they were charged with it as a crime, Exo 1:18. They gave a reason for it, which, it seems, God's gracious promise furnished them with - that they came too late to do it, for generally the children were born before they came, Exo 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations. 4. The recompence God gave them for their tenderness towards his people: He dealt well with them, Exo 1:20. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, he made them houses (Exo 1:21), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses. Observe, The recompence has relation to the principle upon which they went: Because they feared God, he made them houses. Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them.

II. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, Exo 1:22. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to wear out the saints of the Most High, Dan 7:25. But he that sits in heaven shall laugh at them. See Psa 2:4.

Keil-Delitzsch: Exo 1:22

The failure of his second plan drove the king to acts of open violence. He issued commands to all his subjects to throw every Hebrew boy that was born into the river (i.e., the Nile). The fact, that this command, if carried out, would necessarily have resulted in the extermination of Israel, did not in the least concern the tyrant; and this cannot be adduced as forming any objection to the historical credibility of the narrative, since other cruelties of a similar kind are to be found recorded in the history of the world. Clericus has cited the conduct of the Spartans towards the helots. Nor can the numbers of the Israelites at the time of the exodus be adduced as a proof that no such murderous command can ever have been issued; for nothing more can be inferred from this, than that the command was neither fully executed nor long regarded, as the Egyptians were not all so hostile to the Israelites as to be very zealous in carrying it out, and the Israelites would certainly neglect no means of preventing its execution. Even Pharaoh's obstinate refusal to let the people go, though it certainly is inconsistent with the intention to destroy them, cannot shake the truth of the narrative, but may be accounted for on psychological grounds, from the very nature of pride and tyranny which often act in the most reckless manner without at all regarding the consequences, or on historical grounds, from the supposition not only that the king who refused the permission to depart was a different man from the one who issued the murderous edicts (cf. Exo 2:23), but that when the oppression had continued for some time the Egyptian government generally discovered the advantage they derived from the slave labour of the Israelites, and hoped through a continuance of that oppression so to crush and break their spirits, as to remove all ground for fearing either rebellion, or alliance with their foes.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 1:8-22

2. The Israelites' bondage in Egypt 1:8-22

This pericope serves a double purpose. It introduces the rigorous conditions under which the Egyptians forced the Israelites to live, and it sets the stage for the birth of Moses.

1:8-14 The new king (v. 8) was perhaps Ahmose (Greek Amosis) who founded the eighteenth dynasty and the New Kingdom and ruled from 1570 to 1546 B.C. He was probably one of Ahmose's immediate successors, Amenhotep I or probably Thutmose I. The Egyptian capital at this time was Zoan (Tanis). Ahmose was the first native Egyptian Pharaoh for many years. Preceding him was a series of Hyksos rulers.¹² The name Hyksos probably means "rulers of foreign lands."¹³ They were a Semitic people from the northern part of the fertile crescent who had invaded Egypt about 1670 B.C. and ruled until Ahmose expelled them. The New Kingdom (ca. 1570-1085 B.C.) that Ahmose inaugurated was the period of greatest imperial might in Egypt's long history.

"In the Late Bronze Age [ca. 1500-1200 B.C.], Egypt entered her period of Empire, during which she was unquestionably the dominant nation of the world. Architects of the Empire were the Pharaohs of the Eighteenth Dynasty, a house that was founded as the Hyksos were expelled from Egypt and that retained power for some two hundred and fifty years (ca. 1570-1310), bringing to Egypt a strength and a prestige unequaled in all her long history."¹⁴

The title "Pharaoh" means "great house." It originally designated the Egyptian king's residence and household. It became a title for the king himself for the first time in the eighteenth dynasty.¹⁵

The implication of the statement that Pharaoh "did not know Joseph" in the Hebrew text is that he did not want to know about him. It seems that the early kings of the eighteenth dynasty wanted to solidify control of Egypt in the hands of native Egyptians. After a long period of control by foreigners, they did not want to acknowledge the greatness of Joseph who was, of course, also a foreigner and a Semite.

"Forgetfulness of Joseph brought the favour shown to the Israelites by the kings of Egypt to a close."¹⁶

Identifications of Significant Pharaohs after Joseph and in Exodus¹⁷

SECOND INTERMEDIATE PERIOD (dynasties 15-16; ca. 1674-1567 B.C.). Capital: Avaris (Raamses). Period of Hyksos rule.

NEW KINGDOM (dynasties 17-20; ca. 1570-1085 B.C.). Capital: Tanis (Zoan). Period of imperial supremacy.

Ahmose (Amosis; 1570-1546 B.C.; 1st Pharaoh of 18th dynasty) expelled the Hyksos and re-established native Egyptian rule.

Thutmose I (Thutmosis I; 1525-ca. 1512 B.C.; 3rd Pharaoh of 18th dynasty) practiced genocide on Hebrew male babies (Exod. 1:15-22).

Hatshepsut (1503-1482 B.C.; 5th Pharaoh of the 18th dynasty) was the daughter of Pharaoh Thutmose I who drew Moses out of the Nile and later ruled as Queen (Exod. 2:5).

Thutmose III (1504-1450 B.C.; 6th Pharaoh of the 18th dynasty) the Pharaoh of the oppression who tried to kill Moses and from whom Moses fled into Midian (Exod. 2:15).

Amenhotep II (1450-1425 B.C.; 7th Pharaoh of the 18th dynasty) was the Pharaoh of the plagues and the Exodus (Exod. 3:10-15:19).

Pharaoh launched three successive plans to reduce the threat of the sizable Hebrew population that then was larger and stronger than the Egyptian ruling class (v. 9).¹⁸

The first plan (plan A) was to make the Hebrews toil hard in manual labor. Normally a population grows more slowly under oppression than in prosperous times. However the opposite took place in the case of the Israelites (v. 12). Physical oppression also tends to crush the spirit, and in this objective the Egyptians were somewhat successful (2:23-24).

Verse 10 should read as follows. "Let us (the entire Egyptian ruling class) deal wisely with them (the Israelites) lest they . . . in the event of war (with enemies, the Hyksos, or any other) . . . join themselves to those who hate us and fight against us and depart from the land."¹⁹

This plan remained in effect for some time. It probably took years to build the cities of Pithom and Raamses (Ramses), which the Egyptians used to store goods (cf. 1 Kings 9:19; 2 Chron. 8:6; 17:12). Pithom may be Tell er-Retabeh or Heliopolis, and Raameses may have been Qantir.²⁰

"The name Rameses' for one of the store cities seems to point unquestionably to Rameses II [ca. 1300-1234 B.C.]. But it is probable that this city, which already existed under the Hyksos (the foreigners who ruled Egypt several centuries before the nineteenth dynasty), was rebuilt by Rameses II and that 1:11 refers to the city by its later name . . . ."²¹

"The brick was the staple of Egyptian architecture, as only the temples and palaces were constructed of stone."²²

This plan failed to reduce the threat that the Israelites posed to Pharaoh, so the Egyptians adopted a second approach.

1:15-22 Plan B consisted of ordering the Hebrew midwives to kill all the male Hebrew babies at birth.²³

"They were to kill them, of course, secretly, in such a way that the parents and relatives would be unaware of the crime, and would think that the infant had died of natural causes either before or during birth."²⁴

"Infanticide was commonly practiced by the nations of antiquity."²⁵

As I mentioned, plan A (vv. 9-14) may have taken several years. Because of the chronology of Moses' life many evangelical commentators felt that the Pharaoh the writer referred to in verses 15-22 was Ahmose's successor, Amenhotep I (1546-1526 B.C.). More likely he was the man who followed him, Thutmose I (1525-ca. 1512 B.C.).

"Although the biblical term Hebrew' [v. 15] is probably cognate to the similar word apiru (found in Egyptian, Babylonian, and Canaanite texts), the latter was applied to a population element that was ethnically diverse and that had in common only a generally inferior social status. The word Hebrew' is almost always used by Gentiles to distinguish Israelites ethnically from other peoples and apparently denotes descent from Eber (Gen. 10:24-25; 11:14-17), whose ancestor was Noah's son Shem (Gen. 10:21)."²⁶

The two midwives mentioned by name (v. 15) were undoubtedly the chief midwives who were responsible for others under them.²⁷

Ancient Near Easterners preserved national identity through the males, and it is for this reason that Pharaoh ordered their deaths.²⁸ One writer suggested that Pharaoh spared the girls, "perhaps to serve later as harem girls."²⁹

The midwives' fear of God (vv. 17, 21) led them to disobey Pharaoh's command to practice genocide. They chose to obey God rather than man since Pharaoh's order contradicted a fundamental divine command (cf. Gen. 1:28; 9:1, 7). All life belongs to God, and consequently He is the only person who has the right to take it or to command when others should take it. The midwives' fear of God resulted in their having reverence for human life. Their explanation of their actions (v. 19) may have been truthful or it may not have been entirely truthful.

"Even though these women lied to Pharaoh (which the Bible, as is often the case, does not stop to specifically condemn at this point), they are praised for their outright refusal to take infant lives."³⁰

God blessed these women with families of their own (v. 21) in spite of their deceit, if they practiced it, because they feared God.

This second plan "miscarried" too. (Pardon the pun!)

The intent of plan C was also to do away with the male Hebrew babies (v. 22). However instead of relying on the Hebrew midwives Pharaoh called on all his subjects to throw every Hebrew boy that was born into the Nile River. Since the Egyptians regarded the Nile as a manifestation of deity perhaps Pharaoh was making obedience to his edict an act of worship for the Egyptians. This plan evidently failed too. The Egyptians do not appear to have cooperated with Pharaoh. Even Pharaoh's daughter did not obey this command (2:6-8). This plan, too, may very well have continued in effect for many years.

The Pharaoh Moses referred to in verse 22 was probably Thutmose I.³¹

"The central idea [in this pericope] is that God faithfully fulfills His covenant promises in spite of severe and life-threatening opposition. Even Pharaoh, the most powerful man on earth could do nothing to thwart God's purpose. In fact, God actually used Pharaoh's opposition as a means of carrying out His promises."³²

"It is interesting to note that the author has placed two quite similar narratives on either side of his lengthy treatment of the Exodus and wilderness wanderings. The two narratives are Exodus 1-2, the Egyptian king's attempt to suppress Israel, and Numbers 22-24, the Moabite king's attempt to suppress Israel. Both narratives focus on the futility of the nations' attempts to thwart God's plan to bless the seed of Abraham . . ."³³

Guzik: Exo 1:1-22

Exodus 1 - Israel Multiplies in Egypt

A. Israel's affliction in Egypt.

1. (1-6) The twelve sons of Jacob who came into Egypt.

Now these are the names of the children of Israel who came to Egypt; each man and his household came with Jacob: Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan, Naphtali, Gad, and Asher. All those who were descendants of Jacob were seventy persons (for Joseph was in Egypt already). And Joseph died, all his brothers, and all that generation.

a. The names of the children of Israel who came to Egypt: The first few verses of Exodus reach back some 430 years. The story of the Exodus begins where the Book of Genesis ends: with this large family with a crucial place in God's plan of the ages and their migration to Egypt.

b. And Joseph died: Joseph was the remarkable great-grandson of Abraham who saved Egypt from terrible famine because he listened to God's voice speaking through Pharaoh's dream. Because of his wisdom and administration, he was lifted to high and honored office in Egypt - but eventually, Joseph died and the status his family enjoyed died with him.

2. (7) The rapid multiplication of the children of Israel in Egypt.

But the children of Israel were fruitful and increased abundantly, multiplied and grew exceedingly mighty; and the land was filled with them.

a. The land was filled with them: Genesis 47:27 says, So Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions there and grew and multiplied exceedingly. They did indeed multiply exceedingly over the generations - so that the land was filled with them.

b. Increased abundantly: This family started with five people back in Haran: Jacob, Rachel, Leah, Zilphah, and Bilhah. It grew into a clan of about 100 people in 50 years (the 100 includes the seventy of Genesis 46:27 and Exodus 1:5 plus a few wives of the sons not mentioned and grandchildren). This represents a growth rate of just over 6% per year. At that rate there would be several million descendants by the time of Exodus, 430 years later.

3. (8-11) Afraid of their growing presence, the Egyptians oppress the Israelites.

Now there arose a new king over Egypt, who did not know Joseph. And he said to his people, "Look, the people of the children of Israel are more and mightier than we; come, let us deal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land." Therefore they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh supply cities, Pithom and Raamses.

a. Look, the people of the children of Israel are more and mightier than we; come, let us deal shrewdly with them: The Egyptians were famous - or infamous - for their proud sense of racial superiority towards all other people. It isn't surprising to see them afraid and discriminating against this strong minority group in their midst, which looked like it would not be a minority very long.

b. In the event of war: At the time, the Egyptians feared invasion from the Hittites of the north. If the Hebrews among them joined with the Hittites, it posed a significant threat to their national security.

c. They built for Pharaoh supply cities: When the children of Israel were set to slave labor they built many of the great cities and monuments in Egypt - though not the pyramids, which were built much earlier. Since we don't know exactly when this forced labor began, we don't know how long it lasted. Some estimate the slavery lasted 284 years, others 134 years.

4. (12-14) Israel prospers and grows despite the hard bondage of the Egyptians.

But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel. So the Egyptians made the children of Israel serve with rigor. And they made their lives bitter with hard bondage; in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.

a. The more they afflicted them, the more they multiplied and grew: This was God's purpose for Israel's time in Egypt. Egypt served as a "mother's womb" for Israel, a place where they rapidly grew from a large clan to a mighty nation.

i. The nation could not grow this way in Canaan, because they was practically impossible to avoid intermarriage with the pagan and wicked inhabitants of Canaan. Egypt was so racist and had such an entrenched system of apartheid that Israel could grow there over several centuries without being assimilated.

ii. This kind of growth in the face of affliction has always been the story of God's people, throughout all ages - the more they are afflicted, the more they grow. As the ancient Christian writer Tertullian said, "The blood of the martyrs is the seed of the Church."

b. They made their lives bitter with hard bondage: Because this was God's purpose, it could not be defeated - even though the Egyptians tried their best through cruel slavery. The principle of Isaiah 54:17 proved true: No weapon formed against you shall prosper. The wickedness of the Egyptians could hurt the children of Israel, but could never defeat God's plan for them.

i. In the midst of their cruel and harsh service, life must have seemed hopeless to the children of Israel, and the idea that God was working out His plan must have seemed very far away - yet it was true nonetheless.

B. The Hebrew midwives obey God.

1. (15-16) The king of Egypt tries to destroy Israel by ordering the death of all male babies.

Then the king of Egypt spoke to the Hebrew midwives, of whom the name of one was Shiphrah and the name of the other Puah; and he said, "When you do the duties of a midwife for the Hebrew women, and see them on the birthstools, if it is a son, then you shall kill him; but if it is a daughter, then she shall live."

a. Of whom the name of one was Shiphrah and the name of the other Puah: We shouldn't expect that these two women were the only midwives for all the children of Israel. They were probably the "presidents" of the "association of midwives."

b. If it is a son, then you shall kill him: The king of Egypt commanded them to kill all the male babies, to utterly weaken and practically destroy the people of Israel within a generation.

2. (17) The midwives bravely obey God rather than men.

But the midwives feared God, and did not do as the king of Egypt commanded them, but saved the male children alive.

a. But the midwives feared God: This was a case when the choice was clear. The civil government commanded something that was clearly against God's command. The midwives did the only right thing: they obeyed God rather than man.

b. Saved the male children alive: The acted on the same principle as did the persecuted apostles in Acts 4:19, when Peter asked the civil authorities: Whether it is right in the sight of God to listen to you more than to God, you judge.

i. Though generally we are called to obey the government and honor civic rulers (Romans 13:1-5), we are never called to put government in the place of God. Therefore if the government tells us to do something against God's will, we are to obey God first.

3. (18-22) God blesses the efforts of the midwives.

So the king of Egypt called for the midwives and said to them, "Why have you done this thing, and saved the male children alive?" And the midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women; for they are lively and give birth before the midwives come to them." Therefore God dealt well with the midwives, and the people multiplied and grew very mighty. And so it was, because the midwives feared God, that He provided households for them. So Pharaoh commanded all his people, saying, "Every son who is born you shall cast into the river, and every daughter you shall save alive."

a. Because the Hebrew women are not like the Egyptian women: Many people assume that the Hebrew midwives lied to Pharaoh when they said this. However, this may not be the case. The midwives may have told the truth, - perhaps indeed the Hebrew women were heartier than the Egyptian women, yet the midwives did not explain all the reasons why the babies were spared.

i. "This might be no lie, as many suppose, but a truth concerning many of them, and they do not affirm it to be so with all . . . So here was nothing but truth, though they did not speak the whole truth, which they were not obliged to do." (Poole)

b. Therefore God dealt well with the midwives: Even if they midwives deceived Pharaoh, that was not what God blessed; He blessed their godly bravery in obeying God before man.

c. The people multiplied and grew very mightily: The worse the persecution against God's plan to multiply the children of Israel in Egypt, the more God made sure the plan succeeded.

i. We may see the command of Pharaoh as consistent with Satan's plan of anti-Semitism through the centuries, as an attack against God's Messiah and ultimate plan for Israel in His plan of redemption. Satan knew that the Messiah - the Seed of the Woman, the One who would crush his head (Genesis 3:15) - would come from the children of Israel. Therefore he tried to destroy the whole nation in one generation by ordering all the male children killed.

d. He provided households for them: This was God's blessing on the midwives - He enabled them to have children of their own. Usually, midwives held their occupation because they had no children of their own.

e. Every son who is born you shall cast into the river: Seeing that his plan is not working, Pharaoh makes a far more radical command, that all male children should be killed - even Egyptian boys (Pharaoh commanded all his people).

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 1 (Chapter Introduction)

Overview

Exo 1:1, The children of Israel, after Joseph’s death, increase; Exo 1:8, The more they are oppressed by a new king, the more they multiply; Exo 1:15, The godliness of the midwives, in saving the men children alive; Exo 1:22, Pharaoh commands the male children to be cast into the river.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 1 (Chapter Introduction)

EXODUS CHAPTER 1

The names and numbers of the children of Israel that came into Egypt, Exo 1:1-5 . Joseph, his brethren, and that generation die, Exo 1:6 . A new king, who knew not Joseph, Exo 1:8 , goeth about by affliction, & c. to suppress the Israelites, Exo 1:9-11 . They increase, Exo 1:12 . Pharaoh commands the midwives to kill the male children, Exo 1:15,16 . They fear God, and obey not the king, Exo 1:17 . For this God blesseth the midwives, Exo 1:20 . Pharaoh commands all the male children to be drowned, Exo 1:22 .

This list is here repeated, that by comparing this small root with so vast a company of branches as grew upon it, we may see the wonderful providence of God in the fulfilling of his promises. And his household his children and grandchildren, as the word house is taken Rth 4:11 2Sa 7:11 1Ki 21:29 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 1 (Chapter Introduction)

(Exo 1:1-7) The children of Israel increase in Egypt after the death of Joseph.

(Exo 1:8-14) They are oppressed, but multiply exceedingly.

(Exo 1:15-22) The men-children destroyed.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 1 (Chapter Introduction)

We have here, I. God's kindness to Israel, in multiplying them exceedingly (Exo 1:1-7). II. The Egyptians' wickedness to them, 1. Oppressing and enslaving them (Exo 1:8-14). 2. Murdering their children (Exo 1:15-22). Thus whom the court of heaven blessed the country of Egypt cursed, and for that reason.

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 1 (Chapter Introduction)

INTRODUCTION TO EXODUS 1

This chapter begins with an account of the names and number of the children of Israel that came into Egypt with Jacob, Exo 1:1 and relates that increase of them after the death of Joseph, and the generation that went down to Egypt, Exo 1:6 and what methods the Egyptians took to diminish them, but to no purpose, as by obliging to cruel bondage and hard service; and yet the more they were afflicted, the more they increased, Exo 1:9 by ordering the midwives of the Hebrew women to slay every son they laid them of; but they fearing God, did not obey the order of the king of Egypt, which when he expostulated with them about, they excused, and so the people multiplied, Exo 1:15 and lastly, by ordering every male child to be cast into the river, Exo 1:22 and which is the leading step to the account of the birth of Moses, which follows in the next chapter.