Text -- Exodus 1:9 (NET)

1:9 He said to his people, “Look at the Israelite people, more numerous and stronger than we are!

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 1:9-10

They had risen to great prosperity--as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of warlike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. The new king, who neither knew the name nor cared for the services of Joseph, was either Amosis, or one of his immediate successors [OSBURN].

Clarke: Exo 1:9

He said unto his people - He probably summoned a council of his nobles and elders to consider the subject; and the result was to persecute and destroy them, as is afterwards stated.

Calvin: Exo 1:9

9.And he said unto his people That is to say, in a public assembly, such as kings are wont to hold for consultation on public affairs. As if Moses had said that this point was proposed by the king for deliberation by his estates; viz., that because it was to be apprehended that the Israelites, trusting in their multitude and strength, might rise in rebellion, or might take advantage of any public disturbance to shake off the yoke and to leave Egypt, they should be anticipated, and afflicted with heavy burdens, to prevent their making any such attempt. This Pharaoh calls ¹³ “dealing wisely with them;” for though the word חכם , chakam, is often taken, in a bad sense, to mean “to overreach with cunning,” still in this case he concealed under an honest pretext the injury which he proposed to do them, alleging that prudent advice should be taken lest the Egyptians might suffer great loss through their carelessness and delay. This was common with heathen nations, to profess in their counsels, that what was right should be preferred to what was profitable; but, when it comes to the point, covetousness generally so blinds everybody, that they lose their respect for what is right, and are hurried away headlong to their own advantage. They make out too that what is advantageous is necessary; and so persuade themselves that whatever they are compelled to do is right. For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. By the tragic poets, indeed, that detestable sentiment, occupandum esse scelus, “that we should be beforehand in crime,” is attributed to wicked and desperate characters; because our nature convinces us that it is unjust and absurd; and yet is it commonly considered the best mode of precaution, so that only those are accounted provident who consult for their own security by injuring others, if occasion requires it. From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. Hence, too, amongst private individuals, arises the license for deceit, murder, rapine, and lying, because they think that injuries would be repelled too late, unless they respectively anticipated them. But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. I fear this or that person, because he both has the means of injuring me, and I am uncertain of his disposition towards me; therefore, in order that I may be safe from harm, I will endeavor by every possible means to oppress him. In this way the most contemptible, and imbecile, if he be inclined to mischief, will be armed for our hurt, and so we shall stand in doubt of the greater part of mankind. If thus every one should indulge his own distrust, while each will be devising to do some injury to his possible enemies, there will be no end to iniquities. Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken. For, when we have once determined to provide for our own advantage, or quiet, or safety, we ask not the question whether we are doing right or wrong.

Behold, the people It not unfrequently happens that the minds of the wicked are aroused to jealousy by the mercies of God, acting like fans to light up their wrath. Nevertheless, the very least proof of his favor ought not on that account to be less agreeable to us, because it is made an occasion to the wicked of dealing more cruelly with us. In fact, God thus attempers his bounty towards us, lest we should be too much taken up with earthly prosperity. Thus the blessing on which all his happiness depended banished Jacob from the home of his father, and from his promised inheritance; but yet he assuaged his grief with this single consolation, that he knew God to be reconciled to him. So also his posterity, the more they experienced of God’s goodness towards them, the more they were exposed to the enmity of the Egyptians. But Pharaoh, to render them hated, or suspected, refers to their power, and accuses them of disaffection, whereof they had given no token. Yet he does not accuse them of rebellion, as if they would take armed possession of the kingdom, but that they would depart elsewhere; whence we may conjecture, that they made no secret of the hope which God had given them of their return. But this seemed a plausible excuse enough, that it was anything but just for those, who had of their own accord sought the protection of the king, to be freely sent away; and thus ¹⁴ Isaiah speaks of it. (Isa 52:4.)

TSK: Exo 1:9

the people : Num 22:4, Num 22:5; Job 5:2; Psa 105:24, Psa 105:25; Pro 14:28, Pro 27:4; Ecc 4:4; Tit 3:3; Jam 3:14-16, Jam 4:5

Commentary -- Word/Phrase Notes (per Verse)

Poole: Exo 1:9

This was not a true, but an invidious representation and aggravation of the matter, the better to justify the sororities which he designed.

Haydock: Exo 1:9

Numerous. Calvisius observes, that from Ephraim alone might have sprung 4,112,323,729 people. See St. Augustine, q. 43, &c. (Haydock) ---

In the space of 215 years, 70 people may produce an immense multitude, as Bonfrere shews by an accurate calculation. God also was pleased to bless the Hebrews with fecundity, so that they sprung up ( ebullierunt ) like frogs or fishes, ver. 7. In Egypt, the women had sometimes seven at a birth (Pliny, Natural History vii. 3,) and Aristotle (Anim. vii. 4,) mentions one woman who had 20 children at four births. (Tirinus) ---

Stronger. This might easily be true, if this king had only Thebais under his command. But if he was king of all Egypt, it seems an exaggeration. (Calmet) ---

Indeed, human policy often gives birth to all kinds of wickedness. The king justifies his cruelty on this pretext of self-defence. He wishes to keep the Hebrews under; yet he is not willing to let them depart, as he knew they intended, according to Joseph's prediction. (Haydock) ---

God permitted this disposition, in order to punish his people for their idolatry, (Ezechiel xxiii. 8,) to admonish them not to fix their abode in Egypt, and to manifest his power and glory in the destruction of the impious. (Menochius)

Gill: Exo 1:9

And he said unto his people,.... His princes, nobles, and courtiers about him, his principal ministers of state:

behold, the people of the children of Israel are more and mightier than we: which could not be true in fact, but is said to stir up his nobles to attend to what he was about to say, and to work upon them to take some speedy measures for the crushing of this people; for that they were more in number, and mightier in power and wealth than the Egyptians, it was impossible; and indeed it may seem strange, that the king should tell such an untruth, which might be so easily contradicted by his courtiers; though the words will bear to be otherwise rendered, as that "the children of Israel are many" ^o; as they were very greatly multiplied, and became very numerous; and they might be "mightier", that is, more robust and strong, and fitter for war than the Egyptians, and therefore, were formidable, and a people to be guarded against; and it was high time to think of securing themselves from them, before they grew too mighty and powerful; or they might be more numerous and mighty in that part of the land in which they were, in Goshen, though not more and mightier than the Egyptians in general.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 1:9

¹ tn Heb “and he said.”

² tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.

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 1:8-14

The land of Egypt became to Israel a house of bondage. The place where we have been happy, 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. Cease from man, and say not of any place on this side heaven, This is my rest. All that knew Joseph, loved him, and were kind to his brethren for his sake; but the best and most useful services a man does to others, are soon forgotten after his death. Our great care should be, to serve God, and to please him who is not unrighteous, whatever men are, to forget our work and labour of love. The offence of Israel is, that he prospers. There is no sight more hateful to a wicked man than the prosperity of the righteous. The Egyptians feared lest the children of Israel should join their enemies, and get them up out of the land. Wickedness is ever cowardly and unjust; it makes a man fear, where no fear is, and flee, when no one pursues him. And human wisdom often is foolishness, and very sinful. God's people had task-masters set over them, not only to burden them, but to afflict them with their burdens. They not only made them serve for Pharaoh's profit, but so that their lives became bitter. The Israelites wonderfully increased. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. They that take counsel against the Lord and his Israel, do but imagine a vain thing, and create greater vexation to themselves.

Matthew Henry: Exo 1:8-14

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. Observe here,

I. The obligations they lay under to Israel upon Joseph's account were forgotten: There arose a new king, after several successions in Joseph's time, who knew not Joseph, Exo 1:8. All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded, nor had it any influence upon their councils. Note, the best and the most useful and acceptable services done to men are seldom remembered, so as to be recompensed to those that did them, in the notice taken either of their memory, or of their posterity, after their death, Ecc 9:5, Ecc 9:15. Therefore our great care should be to serve God, and please him, who is not unrighteous, whatever men are, to forget our work and labour of love, Heb 6:10. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Rev 14:13. This king of Egypt knew not Joseph; and after him arose one that had the impudence to say, I know not the Lord, Rev 5:2. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme benefactor, 1Jo 4:20.

II. Reasons of state were suggested for their dealing hardly with Israel, Exo 1:9, Exo 1:10. 1. They are represented as more and mightier than the Egyptians; certainly they were not so, but the king of Egypt, when he resolved to oppress them, would have them thought so, and looked on as a formidable body. 2. Hence it is inferred that if care were not taken to keep them under they would become dangerous to the government, and in time of war would side with their enemies and revolt from their allegiance to the crown of Egypt. Note, It has been the policy of persecutors to represent God's Israel as a dangerous people, hurtful to kings and provinces, not fit to be trusted, nay, not fit to be tolerated, that they may have some pretence for the barbarous treatment they design them, Ezr 4:12, etc.; Est 3:8. Observe, The thing they feared was lest they should get them up out of the land, probably having heard them speak of the promise made to their fathers that they should settle in Canaan. Note, The policies of the church's enemies aim to defeat the promises of the church's God, but in vain; God's counsels shall stand. 3. It is therefore proposed that a course be taken to prevent their increase: Come on, let us deal wisely with them, lest they multiply. Note, (1.) The growth of Israel is the grief of Egypt, and that against which the powers and policies of hell are levelled. (2.) When men deal wickedly, it is common for them to imagine that they deal wisely; but the folly of sin will, at last, be manifested before all men.

III. The method they took to suppress them, and check their growth, Exo 1:11, Exo 1:13, Exo 1:14. The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore, 1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the burdens with which they afflicted them. 2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him treasure-cities ), and in husbandry, even all manner of service in the field: and this was exacted from them with the utmost rigour and severity. 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.

IV. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under (Exo 1:12): The more they afflicted them the more they multiplied, sorely to the grief and vexation of the Egyptians. 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 (Psa 2:1), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.

Keil-Delitzsch: Exo 1:8-14

The promised blessing was manifested chiefly in the fact, that all the measures adopted by the cunning of Pharaoh to weaken and diminish the Israelites, instead of checking, served rather to promote their continuous increase.

Exo 1:8-9

"There arose a new king over Egypt, who knew not Joseph." ויּקם signifies he came to the throne, קוּם denoting his appearance in history, as in Deu 34:10. A "new king"(lxx: βασιλεὺς ἕτερος ; the other ancient versions, rex novus ) is a king who follows different principles of government from his predecessors. Cf. חדשׁים אלהים , "new gods,"in distinction from the God that their fathers had worshipped, Jdg 5:8; Deu 32:17. That this king belonged to a new dynasty, as the majority of commentators follow Josephus

(Note: Ant. ii. 9, 1. Τῆς βασιλέιας εἰς ἄλλον οἶκον μεταληλυθυΐ́ας .)

in assuming, cannot be inferred with certainty from the predicate new ; but it is very probable, as furnishing the readiest explanation of the change in the principles of government. The question itself, however, is of no direct importance in relation to theology, though it has considerable interest in connection with Egyptological researches.

(Note: The want of trustworthy accounts of the history of ancient Egypt and its rulers precludes the possibility of bringing this question to a decision. It is true that attempts have been made to mix it up in various ways with the statements which Josephus has transmitted from Manetho with regard to the rule of the Hyksos in Egypt ( c. Ap. i. 14 and 26), and the rising up of the "new king"has been identified sometimes with the commencement of the Hyksos rule, and at other times with the return of the native dynasty on the expulsion of the Hyksos. But just as the accounts of the ancients with regard to the Hyksos bear throughout the stamp of very distorted legends and exaggerations, so the attempts of modern inquirers to clear up the confusion of these legends, and to bring out the historical truth that lies at the foundation of them all, have led to nothing but confused and contradictory hypotheses; so that the greatest Egyptologists of our own days, - viz., Lepsius , Bunsen , and Brugsch - differ throughout, and are even diametrically opposed to one another in their views respecting the dynasties of Egypt. Not a single trace of the Hyksos dynasty is to be found either in or upon the ancient monuments. The documental proofs of the existence of a dynasty of foreign kings, which the Vicomte de Rougé thought that he had discovered in the Papyrus Sallier No. 1 of the British Museum, and which Brugsch pronounced "an Egyptian document concerning the Hyksos period,"have since then been declared untenable both by Brugsch and Lepsius , and therefore given up again. Neither Herodotus nor Diodorus Siculus heard anything at all about the Hyksos though the former made very minute inquiry of the Egyptian priests of Memphis and Heliopolis. And lastly, the notices of Egypt and its kings, which we meet with in Genesis and Exodus, do not contain the slightest intimation that there were foreign kings ruling there either in Joseph's or Moses' days, or that the genuine Egyptian spirit which pervades these notices was nothing more than the "outward adoption"of Egyptian customs and modes of thought. If we add to this the unquestionably legendary character of the Manetho accounts, there is always the greatest probability in the views of those inquirers who regard the two accounts given by Manetho concerning the Hyksos as two different forms of one and the same legend, and the historical fact upon which this legend was founded as being the 430 years' sojourn of the Israelites, which had been thoroughly distorted in the national interests of Egypt. - For a further expansion and defence of this view see Hävernick's Einleitung in d. A. T . i. 2, pp. 338ff., Ed. 2 (Introduction to the Pentateuch, pp. 235ff. English translation).)

The new king did not acknowledge Joseph, i.e., his great merits in relation to Egypt. ידע לא signifies here, not to perceive, or acknowledge, in the sense of not wanting to know anything about him, as in 1Sa 2:12, etc. In the natural course of things, the merits of Joseph might very well have been forgotten long before; for the multiplication of the Israelites into a numerous people, which had taken place in the meantime, is a sufficient proof that a very long time had elapsed since Joseph's death. At the same time such forgetfulness does not usually take place all at once, unless the account handed down has been intentionally obscured or suppressed. If the new king, therefore, did not know Joseph, the reason must simply have been, that he did not trouble himself about the past, and did not want to know anything about the measures of his predecessors and the events of their reigns. The passage is correctly paraphrased by Jonathan thus: non agnovit ( חכּים ) Josephum nec ambulavit in statutis ejus . Forgetfulness of Joseph brought the favour shown to the Israelites by the kings of Egypt to a close. As they still continued foreigners both in religion and customs, their rapid increase excited distrust in the mind of the king, and induced him to take steps for staying their increase and reducing their strength. The statement that " the people of the children of Israel "( ישׂראל בּני עם lit., "nation, viz., the sons of Israel;"for עם with the dist. accent is not the construct state, and ישראל בני is in apposition, cf. Ges. §113) were " more and mightier "than the Egyptians, is no doubt an exaggeration.

Exo 1:10-14

" Let us deal wisely with them, "i.e., act craftily towards them. התחכּם , sapiensem se gessit (Ecc 7:16), is used here of political craftiness, or worldly wisdom combined with craft and cunning ( κατασοφισώμεθα , lxx), and therefore is altered into התנכּל in Psa 105:25 (cf. Gen 37:18). The reason assigned by the king for the measures he was about to propose, was the fear that in case of war the Israelites might make common cause with his enemies, and then remove from Egypt. It was not the conquest of his kingdom that he was afraid of, but alliance with his enemies and emigration. עלה is used here, as in Gen 13:1, etc., to denote removal from Egypt to Canaan. He was acquainted with the home of the Israelites therefore, and cannot have been entirely ignorant of the circumstances of their settlement in Egypt. But he regarded them as his subjects, and was unwilling that they should leave the country, and therefore was anxious to prevent the possibility of their emancipating themselves in the event of war. - In the form תּקראנה for תּקרינה , according to the frequent interchange of the forms ה ל and א ל (vid., Gen 42:4), nh is transferred from the feminine plural to the singular, to distinguish the 3rd pers. fem. from the 2nd pers., as in Jdg 5:26; Job 17:16 (vid., Ewald , §191 c , and Ges. §47, 3, Anm. 3). Consequently there is no necessity either to understand מלחמה collectively as signifying soldiers, or to regard תּקראנוּ drager ot , the reading adopted by the lxx ( συμβῆ ἡμῖν ), the Samaritan, Chaldee, Syriac, and Vulgate, as "certainly the original,"as Knobel has done.

The first measure adopted (Exo 1:11) consisted in the appointment of taskmasters over the Israelites, to bend them down by hard labour. מסּים שׂרי bailiffs over the serfs. מסּים from מס signifies, not feudal service, but feudal labourers, serfs (see my Commentary on 1Ki 4:6). ענּה to bend, to wear out any one's strength (Psa 102:24). By hard feudal labour ( סבלות burdens, burdensome toil) Pharaoh hoped, according to the ordinary maxims of tyrants ( Aristot. polit., 5, 9; Liv. hist. i. 56, 59), to break down the physical strength of Israel and lessen its increase-since a population always grows more slowly under oppression than in the midst of prosperous circumstances-and also to crush their spirit so as to banish the very wish for liberty. - ויּבן - .ytrebil r , and so Israel built (was compelled to build) provision or magazine cities vid., 2Ch 32:28, cities for the storing of the harvest), in which the produce of the land was housed, partly for purposes of trade, and partly for provisioning the army in time of war; - not fortresses, πόλεις ὀχυραί , as the lxx have rendered it. Pithom was Πάτουμος ; it was situated, according to Herodotus (2, 158), upon the canal which commenced above Bybastus and connected the Nile with the Red Sea. This city is called Thou or Thoum in the Itiner . Anton ., the Egyptian article pi being dropped, and according to Jomard (descript. t. 9, p. 368) is to be sought for on the site of the modern Abassieh in the Wady Tumilat. - Raemses (cf. Gen 47:11) was the ancient Heroopolis , and is not to be looked for on the site of the modern Belbeis . In support of the latter supposition, Stickel, who agrees with Kurtz and Knobel , adduces chiefly the statement of the Egyptian geographer Makrizi , that in the (Jews') book of the law Belbeis is called the land of Goshen, in which Jacob dwelt when he came to his son Joseph, and that the capital of the province was el Sharkiyeh . This place is a day's journey (for as others affirm, 14 hours) to the north-east of Cairo on the Syrian and Egyptian road. It served as a meeting-place in the middle ages for the caravans from Egypt to Syria and Arabia ( Ritter, Erdkunde 14, p. 59). It is said to have been in existence before the Mohammedan conquest of Egypt. But the clue cannot be traced any farther back; and it is too far from the Red Sea for the Raemses of the Bible (vid., Exo 12:37). The authority of Makrizi is quite counterbalanced by the much older statement of the Septuagint, in which Jacob is made to meet his son Joseph in Heroopolis ; the words of Gen 46:29, "and Joseph went up to meet Israel his father to Goshen ,"being rendered thus: εἰς συϚάϚτησιν Ἰσραὴλ τῷ πατρὶ αὐτοῦκαθ ̓ Ἡρώων πόλιν . Hengstenberg is not correct in saying that the later name Heroopolis is here substituted for the older name Raemses ; and Gesenius , Kurtz , and Knobel are equally wrong in affirming that καθ ̓ ἩρώωϚ πόλιν is supplied ex ingenio suo ; but the place of meeting, which is given indefinitely as Goshen in the original, is here distinctly named. Now if this more precise definition is not an arbitrary conjecture of the Alexandrian translators, but sprang out of their acquaintance with the country, and is really correct, as Kurtz has no doubt, it follows that Heroopolis belongs to the γῆ Ῥαμεσσῆ (Gen 46:28, lxx), or was situated within it. But this district formed the centre of the Israelitish settlement in Goshen; for according to Gen 47:11, Joseph gave his father and brethren "a possession in the best of the land, in the land of Raemses ."Following this passage, the lxx have also rendered גּשׁן ארצה in Gen 46:28 by εἰς γῆν Ῥαμεσσῆ , whereas in other places the land of Goshen is simply called γῆ Γεσέμ (Gen 45:10; Gen 46:34; Gen 47:1, etc.). But if Heroopolis belonged to the γῆ Ῥαμεσσῆ , or the province of Raemses , which formed the centre of the land of Goshen that was assigned to the Israelites, this city must have stood in the immediate neighbourhood of Raemses , or have been identical with it. Now, since the researches of the scientific men attached to the great French expedition, it has been generally admitted that Heroopolis occupied the site of the modern Abu Keisheib in the Wady Tumilat, between Thoum = Pithom and the Birket Temsah or Crocodile Lake; and according to the Itiner . p. 170, it was only 24 Roman miles to the east of Pithom , - a position that was admirably adapted not only for a magazine, but also for the gathering-place of Israel prior to their departure (Exo 12:37).

But Pharaoh's first plan did not accomplish his purpose (Exo 1:12). The multiplication of Israel went on just in proportion to the amount of the oppression ( כּן = כּאשׁר prout , ita ; פּרץ as in Gen 30:30; Gen 28:14), so that the Egyptians were dismayed at the Israelites ( קוּץ to feel dismay, or fear, Num 22:3). In this increase of their numbers, which surpassed all expectation, there was the manifestation of a higher, supernatural, and to them awful power. But instead of bowing before it, they still endeavoured to enslave Israel through hard servile labour. In Exo 1:13, Exo 1:14 we have not an account of any fresh oppression; but "the crushing by hard labour"is represented as enslaving the Israelites and embittering their lives. פּרך hard oppression, from the Chaldee פּרך to break or crush in pieces. " They embittered their life with hard labour in clay and bricks (making clay into bricks, and working with the bricks when made), and in all kinds of labour in the field (this was very severe in Egypt on account of the laborious process by which the ground was watered, Deu 11:10), כּל־עבדתם את with regard to all their labour, which they worked (i.e., performed) through them (viz., the Israelites) with severe oppression ." כל־ע את is also dependent upon ימררו , as a second accusative ( Ewald , §277 d ). Bricks of clay were the building materials most commonly used in Egypt. The employment of foreigners in this kind of labour is to be seen represented in a painting, discovered in the ruins of Thebes, and given in the Egyptological works of Rosellini and Wilkinson, in which workmen who are evidently not Egyptians are occupied in making bricks, whilst two Egyptians with sticks are standing as overlookers; - even if the labourers are not intended for the Israelites, as the Jewish physiognomies would lead us to suppose. (For fuller details, see Hengstenberg's Egypt and the Books of Moses , p. 80ff. English translation).

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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_____ "On the Meaning of Uba'esim Uba'abanim in Exodus VII 19." Vetus Testamentum 36:3 (1986):347-52.

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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.