Come, let’s deal wisely with them, lest they multiply, and it happen that when any war breaks out, they also join themselves to our enemies and fight against us, and escape out of the land.” Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread out. They started to dread the children of Israel. The Egyptians ruthlessly made the children of Israel serve, and they made their lives bitter with hard service in mortar and in brick, and in all kinds of service in the field, all their service, in which they ruthlessly made them serve.
The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah, and he said, “When you perform the duty of a midwife to the Hebrew women, and see them on the birth stool, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.” But the midwives feared God, and didn’t do what the king of Egypt commanded them, but saved the baby boys alive. The king of Egypt called for the midwives, and said to them, “Why have you done this thing and saved the boys alive?”
The midwives said to Pharaoh, “Because the Hebrew women aren’t like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.”
God dealt well with the midwives, and the people multiplied, and grew very mighty. Because the midwives feared God, he gave them families. Pharaoh commanded all his people, saying, “You shall cast every son who is born into the river, and every daughter you shall save alive.”
Geneva Bible translators 1599 · Public Domain On vv10, 11, 12, 14, 15, 16, 19, 21, 22 Or, go up out of the land.
Or, go up out of the land.
Into Canaan, and so we shall lose our commodity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–22 Exo 1:10 Come on, let us deal wisely with…
Exo 1:10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] get them up out of the land.
Ver. 10. Come on, let us deal wisely.] So as the world’s wizards use to do: but God taketh - δρασσομενος - these foxes in their own craft. {1Co 3:19} Your labouring men have the most and lustiest children. Every "oppressor" is a fool. {Pro 28:16}
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Lest, when there falleth out any war.] It may seem - by 1Ch 7:21-22, compared with Psa 77:9 - that the Ephraimites, weary of the Egyptian bondage, and too hasty to enjoy the Promised Land, invaded the Philistines and plundered them; but were pursued and slain by the men of Gath, to the great grief of their father Ephraim, and to the further exasperating of the Egyptians against all the children of Israel; which might occasion also this cruel edict and proceeding against them. It is a singular skill to bear bondage or any other burden wisely and moderately. They that break prison before God’s time, get nothing but more irons laid upon them.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21 War was not unusual in that country. So get…
War was not unusual in that country. So get them up out of the land, which they might easily learn from some of the Hebrews, that they were in due time to do. And they were very unwilling to pint with them, because of the tribute and service which they did receive and expect from them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 The Egyptians' indignation at Israel's increase, notwithstanding the many…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–22 Come on,.... Which is a word of exhortation, stirring…
Come on,.... Which is a word of exhortation, stirring up to a quick dispatch of business, without delay, the case requiring haste, and some speedy and a matter of indifference:
let us deal wisely with them; form some wise schemes, take some crafty methods to weaken and diminish them gradually; not with open force of arms, but in a more private and secret manner, and less observed:
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lest they multiply; yet more and more, so that in time it may be a very difficult thing to keep them under, and many disadvantages to the kingdom may arise from them, next observed:
and it come to pass, that when there falleth out any war, they join also unto our enemies; their neighbours the Arabians, and Phoenicians, and Ethiopians: with the latter the Egyptians had wars, as they had in the times of Moses, as Josephus (p) relates, and Artapanus (q), an Heathen writer, also: Sir John Marsham (r) thinks these enemies were the old Egyptians, with whom the Israelites had lived long in a friendly manner, and so more likely to join with them, the Thebans who lived in upper Egypt, and between whom and the pastor kings that reigned in lower Egypt there were frequent wars; but these had been expelled from Egypt some time ago:
and fight against us, and so get them up out of the land; take the opportunity, by joining their enemies and fighting against them, to get away from them out of Egypt into the land of Canaan, from whence they came: this, it seems, the Egyptians had some notion of, that they were meditating something of this kind, often speaking of the land of Canaan being theirs, and that they should in a short time inherit it; and though they were dreaded by the Egyptians, they did not care to part with them, being an industrious laborious people, and from whom the kingdom reaped many advantages.
(p) Antiqu. l. 2. c. 10. (q) Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 431.) (r) Canon Chron. See 8. p. 107.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 11, 12, 15, 16, 17, 19, 20 Come on, let us deal wisely with them, lest…
Come on, let us deal wisely with them, lest they multiply - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22 Verse 10. They join also unto our enemies] It…
Verse 10. They join also unto our enemies] It has been conjectured that Pharaoh had probably his eye on the oppressions which Egypt had suffered under the shepherd-kings, who for a long series of years had, according to Manetho, governed the land with extreme cruelty. As the Israelites were of the same occupation, (viz., shepherds,) the jealous, cruel king found it easy to attribute to them the same motives; taking it for granted that they were only waiting for a favourable opportunity to join the enemies of Egypt, and so overrun the whole land.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12, 13, 14, 15, 16, 20 Exo 1:10-11. Come on, let us deal wisely with…
Exo 1:10-11. Come on, let us deal wisely with them, lest they multiply — 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. They set over them task-masters, to afflict them — With this very design. 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 to break their spirits, and to rob them of every thing in them that was generous; to ruin their health, and shorten their days, and so diminish their numbers; to discourage them from marrying, since their children would be born to slavery; and to oblige them to desert the Hebrews, and incorporate with the Egyptians. And it is to be feared the oppression they were under did bring 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 we find, Eze 20:8, that God had threatened to destroy them for it, even while they were in the land of Egypt. Treasure-cities — To keep the king’s money or corn, wherein a great part of the riches of Egypt consisted.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 11, 14, 15, 16, 21, 22 Any war - The Northeastern frontier was infested by…
Any war - The Northeastern frontier was infested by the neighboring tribes, the Shasous of Egyptian monuments, and war was waged with Egypt by the confederated nations of Western Asia under the reigns of the successors of Amosis. These incursions were repulsed with extreme difficulty. In language, features, costume, and partly also in habits, the Israelites probably resembled those enemies of Egypt.
Out of the land - The Pharaohs apprehended the loss of revenue and power, which would result from the withdrawal of a peaceful and industrious race.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 14, 15, 16, 19, 21, 22 Masters. Cruel like himself, who not only made them…
Masters. Cruel like himself, who not only made them build without proper materials, (ver. 14, and chap. v. 10, Haydock,) but oppressed them with heavy burdens of brick and tile. Hence Aristophanes calls the Hebrews in derision Plinthophoroi. This servitude is styled the iron furnace of Egypt, Deuteronomy iv. 20; Jeremias xi. 4. --- Of tabernacles, or of storehouses. (Challoner) --- To keep his treasures, Chaldean, or "fortresses," Septuagint. It may also be the name of a city, Miscenoth, chap. xii. 37. Phithom, perhaps the same as the town of Heroum, where the Septuagint say Joseph first met his father, Genesis xlvi. 28. Ramesses was the capital, and situate in the Arabic nome. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 13, 15, 16, 17, 20 Therefore they did set over them taskmasters--Having first obliged…
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].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 11, 12, 13, 15, 17, 20, 21, 22 10. There falleth… any war — Literally, When wars…
10. There falleth… any war — Literally, When wars arise. (Nordh. Gr., 752.) He saw that there was being developed in the midst of his empire a hostile nation, which would be a dangerous internal enemy in time of war, and might at any time assert its independence.
Get them up out of the land — This incidental remark shows that Israel had not forgotten the great national promises made to their fathers, and that their national hopes were not unknown to the Egyptians even before Moses arose.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22 10. deal wisely] I.e., in a bad sense, craftily,—paraphrased…
10. deal wisely] I.e., in a bad sense, craftily,—paraphrased by ‘deal subtilly’ in Psa_105:25. Such a people might be dangerous especially on the frontiers: the Pharaoh does not, however, propose to expel them from his territory: he will retain them as subjects, whose services might be profitable to him; but he will take measures to limit their freedom and check their increase.
falleth out] read, upon grammatical grounds, when any war befalleth us (תקראנו for תקראנה): so Sam. LXX. Pesh. Vulg. Onk. Di. &c.; cf. G.-K. § 47k.
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unto our enemies] Egypt was particularly liable to the incursions of Shasu (Bedawin), and other Asiatic tribes, across its N.E. frontier, which indeed, as early as the time of Usertesen I, of the 12th dynasty (b.c. 1980–35 Breasted), had been strengthened against them by a line of military posts, or fortresses (Maspero, Dawn of Civil. pp. 351, 469 n., 471: cf. below, pp. 127, 141).
get them up (Heb. simply go up)] viz. from Egypt to the high ground of Canaan (which is at least in the narrator’s mind). So Gen_13:1, and frequently; and conversely go down, Gen_12:10; Gen_46:3, &c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22 (10) Let us deal wisely.—Instead of open force, the…
(10) Let us deal wisely.—Instead of open force, the king proposes stratagem. He thinks that he has hit upon a wise scheme—a clever plan—by which the numbers of the Israelites will be kept down, and they will cease to be formidable. The nature of the plan appears in Exo_1:11.
When there falleth out any war.—The Egyptians were in general an aggressive people—a terror to their neighbours, and seldom the object of attack. But about the beginning of the nineteenth dynasty a change took place. “A great nation grew up beyond the frontier on the north-east to an importance and power which began to endanger the Egyptian supremacy in Western Asia” (Brugsch, History of Egypt, vol. ii. p. 2). War threatened them from this quarter, and the impending danger was felt to be great.
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They join also.—Rather, they too join. It was not.likely that the Hebrews would have any real sympathy with the attacking nation, whether Arabs, Philistines, Syrians, or Hittites; but they might regard an invasion as affording them a good opportunity of striking a blow for freedom, and, therefore, attack the Egyptians simultaneously with their other foes. The Egyptians themselves would perhaps suppose a closer connection between them and the other Eastern races than really existed.
Get them up out of the land.—The Pharaohs of the nineteenth dynasty were excessively jealous of the withdrawal from Egypt of any of their subjects, and endeavoured both to hinder and to recover them. Immigration was encouraged, emigration sternly checked. The loss of the entire nation of the Hebrews could not be contemplated without extreme alarm.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22 Come on. The "Come then" of Kalisch is better.…
Come on. The "Come then" of Kalisch is better. Let us deal wisely. "The children of this world are in their generation wiser than the children of light." Severe grinding labour has often been used as a means of keeping down the aspirations of a people, if not of actually diminishing their numbers, and has been found to answer. Aristotle (Pol. 5:9) ascribes to this motive the building of the Pyramids and the great works of Polycrates of Samos, Pisistratus of Athens, and the Cypselidae of Corinth. The constructions of the last Tarquin are thought to have had the same object (Liv. 1:56; Niebuhr, "Roman History," vol. 1. p. 479). Lest, when there falleth out any war, they join also to our enemies. "At the accession of the nineteenth dynasty, though there was peace, war threatened. While the Egyptians, under the later monarchs of the eighteenth dynasty, had been quarrelling among themselves, a great nation upon their borders "had been growing up to an importance and power which began to endanger the Egyptian supremacy in Western Asia" (Brugsch, "History of Egypt," vol. 2. p. 2). Both Rameses I and his son Seti had almost immediately after their accession to engage in a war, which was rather defensive the, offensive, with the Khita, or Hittites, who were the great power of Syria (ib. pp. 9, 15, 16). At the commencement of his reign, Seti may well have feared a renewed invasion like that of the Hyksos, which would no doubt have been greatly helped by a rising of the Israelites. And so get them up out of the land. Literally, "And go up out of the land." The Pharaoh already fears that the Israelites will quit Egypt. As men of peaceful and industrious habits, and in some cases of considerable wealth (Joseph. "Ant. Jud:" 2:9, they at once increased the strength of Egypt and the revenue of the monarch. Egypt was always ready to receive refugees, and loth to lose them. We find in a treaty made by Rameses II, the son of Seti, with the Hittites, a proviso that any Egyptian subjects who quit the country, and transfer themselves to the dominion of the Hittite king, shall be sent back to Egypt ("Records of the Past," vol. 4. p. 30).
Vers. 10-12. The wisdom of the wise brought to nought.
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God is wont to "destroy the wisdom of the wise, and bring to nothing the understanding of the prudent". (1Co_1:19) He "makes the devices of the people of none effect". (Psa_33:10) Humanly speaking, the Pharaoh had done "wisely," had counselled well: many a people has been crushed utterly under the yoke of an oppressor, ground down by hard labour even after a time well-nigh exterminated. It was a clever and crafty plan to avoid the risk and discredit of a massacre of unoffending subjects, and at the same time to gain advantage by their heavy labours while effectually thinning their ranks through the severity of the toils imposed on them. Unless God had interfered, and by his secret help supported and sustained his people; enabled them to retain their health and strength under the adverse circumstances; induced them, bitter and hopeless as their lot seemed, still to contract marriages, and blessed those marriages, not only with offspring, but with superabundant offspring (see verses 12 and 20) the result anticipated would without doubt have followed: the multiplication of the people would have been checked their numbers would soon have begun to diminish. But God had determined that so it should not be. He had promised Abraham an extraordinary increase in the number of his descendants, and was not going to permit a cruel and crafty king to interfere with the carrying out of his designs, the performance of his gracious promises. So the more that Pharaoh and his obsequious subjects afflicted them, "the more they multiplied and grew little one became a thousand, and the small one a strong nation the Lord "hastened it in his time". (Isa_60:22) Christians therefore need never fear the devices of their enemies, however politic they may seem. God has the power, and if he sees fit will exert it, to turn the wisdom of the world into foolishness, to upset all human calculations, confound all prudent counsels, and make each act done in opposition to his will help to work it out. In Israel"s case, the hard labour and unceasing toil which made their lives bitter (ver. 14), was at once needed to wean their minds from the recollection of the "fleshpots" and other delights of Egypt, and so make them content to quit it; and also it was required to brace them for the severe life of the wilderness the hard fare, the scant water, the scorching heat by day, the chill dews at night; to harden their frames, relaxed by a time of sensual indulgence, (Exo_16:3) and nerve their minds to endurance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv13, 15, 22 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_1:13-14
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_1:13-14
THE DESPOTISM OF SIN
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I. That it commences by suggesting a small tribute to the sinner. The Egyptian King, no doubt, suggested to the Israelites that great advantage might arise to them if they would enter into certain engagements or investments under his authority. This they did—paying heavy tribute—which they were unable to meet—and so placed themselves in his power.
1. Sin generally commences its tyranny by suggesting the probability of gain under its rule. It wins us by the hope of a good investment—whereby we may secure wealth—prosperity—fame. But when we commence to work out the contract we find that we have been lured by a false hope—a deceptive promise. We find ourselves involved in difficulties—numerous—complicated—depressing—ever increasing—until we are reduced from the position of tenant to that of slave. Never enter into any bargains with sin. They are sure to end in woe. They promise liberty—they give chains. The world is a great prison-house full of the dupes of sin.
(1.) Sin is cunning.
(2.) Sin has many counsellors.
(3.) Sin has many agencies. You are not a match for it.
II. That it succeeds in getting the sinner completely within its power. The Egyptians succeeded in getting the Israelites completely under their authority
1. Sin gets the sinner under its rule. It makes him obey the laws of hell. It makes him work the purposes of Satan. He must violate every holy instinct of his nature. He must reject the counsel of the Infinite. He becomes a subject of the infernal realm of being.
2. Sin makes the sinner subject to its counsel. The Israelites were enslaved as the result of a national consultation between the Egyptian king and his near advisers. Satan holds a council in reference to the moral servitude of human souls—the sinner yields to the unjust and unholy requirements of his fiendish companions.
3. Sin makes the sinner responsible to its authority. The Israelites were responsible to the king of Egypt for the kind and amount of service they rendered. He made them feel obligated to build the house, and to serve in the field. So the devil tries to bring men to do his work as though they were obligated to follow his bidding, so completely is the soul brought under Satanic power. It is conscious of its burden. It has not the energy to cast it away.
III. That it ultimately imposes upon the sinner an intolerable servitude.
1. The servitude of a bitter life. How sad the lives of these abject Israelites. Every day spent in unrequited toil—subject to heavy tribute—savage taskmasters—a fierce king—an envious nation—without hope of deliverance. Without free social intercourse—without happy domestic life. Sin renders life bitter—destroys friendly companionships—breaks up family comfort. Fills life with grief.
2. The servitude of hard work. The Egyptians made the Israelites build cities, and attend in the fields. The devil gives sinners hard work to do. Sinners often work harder than saints. Their toil is far more exhausting and fatiguing. Nor are sinners recompensed for their toil; Satan makes them build houses for other people! The unprofitableness—the folly of sin.
3. The servitude is degrading. The Israelites came into Egypt as a godly family, brought there by Joseph, who was distinguished as a God-fearing man. They were honoured by the king. They were respected by the people—Yet a few years afterwards they are employed as field-servants. What a transition in their position, and all because they yielded to the cunning allurements of a wicked king! So sin brings men from respect to derision—from plenty to beggary—from moral rulership to servitude, Repulse the first attempt of Satan to bind even a golden chain around your wrist, for, when fastened, you will find the gold to wear off, and disclose a steel manacle that will bruise your flesh. Sin degrades individuals—and nations.
THE SPIRITUAL BONDAGE OF MAN
I. It was an entire and universal bondage. The dominion of the oppressor had no merciful limit, nor mitigation. Every Israelite in Goshen was the bondservant of the Egyptians. The bondage of Satan knows no limit—no mercy:—
1. The understanding is depraved.
2. The will is perverted.
3. The affections are depraved.
II. The Israelites under a severe and cruel bondage.
III. The Israelites were in a helpless bondage. Every refinement of policy, every effort of power, every device of craft, was practised against them by the might and subtilty of a nation unrivalled in arts and arms. They could not escape of themselves. Satan has a close alliance with every appetite and affection of our nature. Difficult to get from under his tyranny [Buddicom’s Christian Exodus].
SUGGESTIVE COMMENTS ON THE VERSES
Exo_1:13-14. The sufferings of Israel were rendered more intense:—
1. As a punishment for their idolatry.
2. To inspire within them a deep hatred toward Egypt, so that through their perils in the wilderness they might not wish to return thither.
3. That the prospect of Canaan might animate and refresh their souls.
4. That after such excessive and unpaid labour they might fairly spoil the Egyptians on their departure.
5. That they might be aroused to earnest prayer for deliverance.
6. That the power and mercy of God might be more forcibly displayed in their freedom. Here is a true picture of tyranny:—i. Its rigour increases with failure. ii. It becomes more impious as it is in evident opposition to the Divine providence. iii. It discards all the claims of humanity. iv. It ends in its own defeat and overthrow.
It is the cruel design of persecutors to make God’s freemen their slaves.
Wicked persecutors are the more rigorous to those whom God favoureth.
Some men take a delight in making the lives of God’s people miserable.
Men are slow to be taught that, by their mad schemes, they are fighting against God.
By the Work of this bondage the Israelites, getting instructed in civilized life, were being prepared for their future home.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v17 (See Scofield "Psa 19:9").
feared
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Command to Kill all the Male Children
The Command to Kill all the Male Children
v. 15. And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah, their names being recorded to their lasting honor;
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v. 16. and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools, in determining the sex;if it be a son, then ye shall kill him, the male children should be killed right after birth; but if it be a daughter, then she shall live. Whether these two women were the only midwives in Israel, or whether they were the heads of the order of midwives, is immaterial, the devilish command to use inhuman violence referred to all male children among the Hebrews.
v. 17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. They placed the reverential fear of God before the slavish fear of the tyrant.
v. 18. And the king of Egypt called for the midwives, he stormed at them with an angry cry, and said unto them, Why have ye done this thing, and have saved the men children alive?
v. 19. And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, full of life and energy, and are delivered ere the midwives come in unto them. This was not a mere evasion or deception, but agreed with the general experience, although in this case art untruth would have been defensible.
v. 20. Therefore God dealt well with the midwives, gave them evidence of His goodness; and the people multiplied, and waxed very mighty under their ministrations, the remarkable growth of the children of Israel continued.
v. 21. And it came to pass, because the midwives feared God, that He made them houses. He blessed them with abundant prosperity.
v. 22. And Pharaoh charged all his people, saying, Every son that is born (to the Hebrews) ye shall cast into the river (Nile), and every daughter ye shall save alive. Since his first plan had failed, he made use of open, violent brutality in not only giving permission, but even a command that his people might at any time drown the male babies of the Israelites. No Christian will permit himself to be made the instrument of a tyrant who seeks to destroy the Church of God. And it will be found that it is to the advantage of believers to obey God rather than men, even here in time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18, 20 Egyptians whose job was to force the Israelites to…
taskmasters
Egyptians whose job was to force the Israelites to do hard work
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to oppress them with hard labor
"to force the Israelites to do hard work for the Egyptians"
store cities
These were places where the leaders put food and other important things to keep them safe.
translationWords
labor
Pharaoh
oppress
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 11, 12, 14, 15, 16, 17, 19, 20 1:10 The people whom Pharaoh referred to as our…
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).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.