Exodus 1: Summary and Commentary

Verse 1

1:1-22 The need for deliverance was obviously related to the Israelites’ condition (the Egyptians worked the people of Israel without mercy, 1:13); it also was related to promises God had made to the patriarchs years earlier. The Lord had promised Abraham that his descendants would be a great nation, living in freedom in the land of Canaan. At this point, Abraham’s descendants were slaves in Egypt under a pharaoh determined to decimate them as a people. God would have to rescue the people if his promises were to be kept.

1:1 Israel is the name God had given to Jacob, son of Isaac and grandson of Abraham (Gen 32:28). • Many years earlier, Jacob and his family had moved to Egypt, seeking refuge from severe drought (see Gen 46:1-7). Thanks to Joseph’s wisdom and leadership (see Gen 41:25-49), a steady grain supply had been stored (see Gen 42:1-2; 45:5-7).

Verse 2

1:2-4 For the births of Jacob’s sons, see Gen 29:31–30:24; 35:16-18.

Verse 5

1:5 seventy descendants: The number 75 in the Greek version and the Dead Sea Scrolls might include the five sons of Ephraim and Manasseh (Num 26:29, 35). • Jacob’s eleventh son, Joseph, had been sold into Egyptian slavery by his jealous brothers (Gen 37:18-28). God accomplished good for his people in spite of the brothers’ sin. With Joseph present in Egypt, God could use him to save the lives of the chosen people from the famine that would have destroyed them (Gen 42:1-2; 50:19-20).

Verse 6

1:6-7 The long sojourn of Jacob’s family in Egypt was part of a divine design. God had told Abraham that his descendants could not receive the land of Canaan for 400 years—until the sin of the Canaanites had come to its full fruition (Gen 15:13-16). Even in Egypt, God’s promises were at work, and the descendants of aged Abraham and barren Sarah multiplied . . . greatly as God had said (Gen 15:5), because God blessed them (Ps 105:24).

Verse 8

1:8-10 From about 1650 until about 1550 BC, the northern part of Egypt, where the Israelites lived, was ruled by Semitic invaders that the Egyptians called “shepherd kings,” or Hyksos. Many scholars believe that these kings were sympathetic to the Israelites and that the Israelites may even have been allied with them. It is easy to imagine that, when these invaders were finally expelled about 1540 BC, the new rulers (Egypt’s 18th Dynasty) were very suspicious of any Semites, including the Israelites, who remained in the country.

Verse 10

1:10 The people whom Pharaoh referred to as our enemies would almost certainly have been the remnants of the Hyksos (see study note on 1:8-10).

Verse 11

1:11 Pithom and Rameses have been identified with the modern cities of Tell el-Maskhutah and Qantir, which archaeology shows to have been built during the Late Bronze period (1550–1250 BC), the same period in which the Israelites were present.

Verse 12

1:12 In spite of the concerted Egyptian oppression, the Israelites multiplied and spread; God was keeping his promise about giving Abraham many descendants (Gen 15:5).

Verse 14

1:14 The only stone that the Egyptians could obtain for building purposes came from the far south of the country. Therefore, in the north where the Hebrews were settled, only the most important state and religious buildings were made of stone. The rest were constructed with mortar and bricks made of durable clay with a binder such as seashells or straw mixed in. After being sun-dried in a form, these materials were surprisingly durable—especially in a land such as Egypt, where there was little rainfall or humidity.

Verse 15

1:15 Pharaoh is a title for the Egyptian ruler, not a personal name. • The origins of the word Hebrew are unclear. As used by the Egyptians and Philistines in reference to the Israelites, it was apparently a derogatory term for a despised underclass. • Whatever the number of Hebrew people (see study note on 12:37), there were clearly more than two midwives for the whole nation. Probably the two named here, Shiphrah and Puah, are representatives of the whole group. The differences between Pharaoh and the midwives are dramatic. He had great political and military power; they had none. He had great official prestige; they had very little. He was a man; they were women. He was of the ruling people; they were slaves. He was rich; they were poor. They could easily have been cowed into obedience, but they were not.

Verse 16

1:16 watch as they deliver (literally look upon the two stones): The Hebrew might refer to a birthstool or genitalia. • If the baby is a boy, kill him; if it is a girl, let her live: Such selective genocide would not completely deprive the Egyptians of a free labor source. When grown, the girls would be married to slaves from other people groups, effectively destroying Hebrew cohesion while keeping the supply of slaves as high as possible.

Verse 17

1:17 The midwives . . . refused to obey the mighty Egyptian king because they feared God more than they feared Pharaoh (1:21). Fear of the Lord (reverent awe of him as the almighty Creator and Judge) is the foundation of true knowledge and of wisdom (Prov 1:7; 9:10). The Lord is a friend to those who fear him (Ps 25:14). The midwives understood that the Lord has more power than any human being.

Verse 19

1:19 It might trouble us that the midwives were not candid in giving their main reason for keeping the boy babies alive. Comprehensive honesty is less important to God than absolute faithfulness to him and to his believing community.

Verse 20

1:20-21 he gave them families: For most of history, children have had the worthy goal of growing up to raise a family. God graciously granted the universal wish of these women who served him courageously and faithfully.

Verse 1

In these verses we have, 1. A recital of the names of the twelve patriarchs, as they are called, Act 7:8. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all seventy souls (Exo 1:5). according to the computation we had, Gen 46:27. This was just the number of the nations by which the earth was peopled, according to the account given, Gen. 10. For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, as Moses observes, Deu 32:8. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job 8:7. 3. The death of Joseph, Exo 1:6. All that generation by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before. 4. The strange increase of Israel in Egypt, Exo 1:7. Here are four words used to express it: They were fruitful, and increased abundantly, like fishes or insects, so that they multiplied; and, being generally healthful and strong, they waxed exceedingly mighty, so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe, (1.) Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, Joh 12:24. (2.) This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note, [1.] Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified. [2.] Though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab 2:3.

Verse 8

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, Jo1 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.

Verse 15

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.

Verse 7

children of Israel were fruitful—They were living in a land where, according to the testimony of an ancient author, mothers produced three and four sometimes at a birth; and a modern writer declares "the females in Egypt, as well among the human race as among animals, surpass all others in fruitfulness." To this natural circumstance must be added the fulfilment of the promise made to Abraham.

Verse 8

Now there arose up a new king—About sixty years after the death of Joseph a revolution took place—by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews; and that, as foreigners and shepherds, the new government would, from the first, regard them with dislike and scorn.

Verse 9

he said . . . Behold, the . . . children of Israel are more and mightier than we—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].

Verse 11

Therefore they did set over them taskmasters—Having first obliged them, it is thought, to pay a ruinous rent and involved them in difficulties, that new government, in pursuance of its oppressive policy, degraded them to the condition of serfs—employing them exactly as the laboring people are in the present day (driven in companies or bands), in rearing the public works, with taskmasters, who anciently had sticks—now whips—to punish the indolent, or spur on the too languid. All public or royal buildings, in ancient Egypt, were built by captives; and on some of them was placed an inscription that no free citizen had been engaged in this servile employment.

they built for Pharaoh treasure cities—These two store-places were in the land of Goshen; and being situated near a border liable to invasion, they were fortified cities (compare 2Ch. 11:1-12:16). Pithom (Greek, Patumos), lay on the eastern Pelusiac branch of the Nile, about twelve Roman miles from Heliopolis; and Raamses, called by the Septuagint Heroopolis, lay between the same branch of the Nile and the Bitter Lakes. These two fortified cities were situated, therefore, in the same valley; and the fortifications, which Pharaoh commanded to be built around both, had probably the same common object, of obstructing the entrance into Egypt, which this valley furnished the enemy from Asia [HENGSTENBERG].

Verse 13

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

Verse 15

the king of Egypt spake to the Hebrew midwives—Two only were spoken to—either they were the heads of a large corporation [LABORDE], or, by tampering with these two, the king designed to terrify the rest into secret compliance with his wishes [CALVIN].

Verse 16

if it be a son, then ye shall kill him—Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side—into which, when the infants were washed, they were to be, as it were, accidentally dropped.

Verse 17

But the midwives feared God—Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.

Verse 20

God dealt well with the midwives—This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a house" in Hebrew idiom, means to have a numerous progeny. The passage then should be rendered thus: "God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered."

Next: Exodus Chapter 2