Redemption Out Of Egyptian Bondage (1:1-18:27)
ISRAEL: SLAVERY IN EGYPT: THE ATTEMPT TO DESTROY ISRAEL
Exodus 1:1-22
Reading:
Songs: He is able to deliver you
Theme: God’s use of providence to fulfill his promises; God can deliver people from all kinds of hardships, adversity or insecurity when we trust Him with our whole heart
INTRODUCTION
A. Have you ever been somewhere, knowing it was time to leave to get somewhere else, to tend to another matter, but because you were have so much fun, you didn’t leave until it was too late to do what your were supposed to do? Perhaps the only thing that would have gotten you to leave properly, would have been if you weren’t having such a good time.
B. When God moved Jacob and his family down to Egypt, God gave them the best there was to offer. Telling them it was time to leave wouldn’t have been well received. The only way to get them to leave would have been if the situation in Egypt was less desirable for them than where there were to go.
C. In the Book of Exodus we understand the need for the redemption of an enslaved people (1-6), the power of the Lord it bringing it about (7-11), the cost of redemption - blood (12-18) and the duty of the redeemed which is obedience to the Lord (19-24). Finally we also understand from it the provision made for the failure of the redeemed - the tabernacle and its services (25-40). Moses wrote, “Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. The people shall hear, and be afraid” (Exo 15:13-14).
D. The word Exodus means going out but the book begins with the Hebrews, locked in, in Egypt. In the Book of Exodus, chapter one, Moses began with the historical event of Israel having been enslaved by Egypt. Moses briefly in chapter one, covers 400 years of time--Israel's growth, enslavement, and horror at the decree of Pharaoh to kill every male child that was born, are recounted. Thus the tragic situation of God's people is succinctly summed up, setting the stage for the need for, and appearance of, a savior who can lead them out of bondage. Moses, of course, is a type of Christ, the true Savior Who leads men out of the bondage of sin.
Body
I. THE PROBLEM (1:1-10).
A. ... these are the names of the children of Israel, which came into Egypt ... Joseph was in Egypt already... (1:1-5).
1 ¶ Now these are the names <08034> of the children <01121> of Israel <03478>, which came <0935> (8802) into Egypt <04714>; every man <0376> and his household <01004> came <0935> (8804) with Jacob <03290>.
2 Reuben <07205>, Simeon <08095>, Levi <03878>, and Judah <03063>,
3 Issachar <03485>, Zebulun <02074>, and Benjamin <01144>,
4 Dan <01835>, and Naphtali <05321>, Gad <01410>, and Asher <0836>.
5 And all the souls <05315> that came out <03318> (8802) of the loins <03409> of Jacob <03290> were seventy <07657> souls <05315>: for Joseph <03130> was in Egypt <04714> already. {loins: Heb. thigh}
1. In Genesis chapter fifteen, the Lord revealed to Abraham, “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance” (Gen 15:13-14).
2. Exodus chapter one was the beginning of the fulfillment of that prophesy.
3. In Genesis chapter forty-seven, Jacob and his children descended into Egypt and settled there to escape a famine in the land of Canaan.
a. At the time, Joseph was the Pharaoh’s assistant and had won favor for Joseph’s father and brothers in the eyes of the Pharaoh.
b. Exodus chapter one, verses one through eight, pick up from Genesis and set the scene for what had become the situation, the problem of the Israel.
B. ... there arose up a new king over Egypt, which knew not Joseph ... (1:6-10).
6 And Joseph <03130> died <04191> (8799), and all his brethren <0251>, and all that generation <01755>.
1. Part of the problem was that “Joseph died, and all his brethren, and all that generation.”
a. As the last of those people who fought in the world wars, pass from life, the memory of why those wars were fought, and the atrocities done by the enemy, will begin to fade.
b. Eventually, if enough people are not taught about that history, the reason for those wars will be forgotten.
c. Similarly, in the Bible, mentioned is the result for those who forgot, when those who knew passed out of this life (cf. Jud 2:7-10;17:6; 21:25).
7 And the children <01121> of Israel <03478> were fruitful <06509> (8804), and increased abundantly <08317> (8799), and multiplied <07235> (8799), and waxed exceeding <03966> <03966> mighty <06105> (8799); and the land <0776> was filled <04390> (8735) with them.
2. Another part of the problem was that Israel was increasing abundantly in size.
a. We can understand, even from the situation in our own country, why this could have been seen as a problem.
b. With the great influx in our own country of major religious groups and ethnic groups, there is a fear the present major religious groups and ethnic groups will become minorities.
c. Consequently, a backlash of prejudice is beginning to develop.
d. Similar, with Israel’s significant increasing size in Egypt, the king became nervous.
8 ¶ Now there arose up <06965> (8799) a new <02319> king <04428> over Egypt <04714>, which knew <03045> (8804) not Joseph <03130>.
3. The final part of the problem was that the new king of Egypt did not know Joseph.
a. new, Strong’s - 02319. vdx CHADASH khaw-dawsh’; from 02318; new:— fresh, new thing.
(1) “Till another king arose, which knew not Joseph” (Act 7:18).
(a) another, Strong’s - 2087. eterov HETEROS het’-er-os; of uncertain affinity; (an-, the) other or different:— altered, else, next (day), one, (an-) other, some, strange.
2087 eterov HETEROS het’-er-os of uncertain affinity; TDNT-2:702,265; adj AV-another 43, other 42, other thing 3, some 2, next day 2, misc 7; 99 1) the other, another, other 1a) to number 1a1) to number as opposed to some former person or thing 1a2) the other of two 1b) to quality 1b1) another: i.e. one not of the same nature, form, class, kind, different
For Synonyms see entry 5806
(2) There are in the Greek two different words for "another":
(a) ALLOS - another of the same kind
(b) HETEROS - another of a different kind
b. In regard to the “new king” there is one of three reasons “he knew not Joseph”:
(1) One reason may have been the new king was foreign to the country (cp. Isa 52:4).
(2) Another reason might have been, given the great size of Israel had become, a lot of time must have past between their having entered into Egypt and the arrival on the throne of the new king.
(a) Therefore, the new king may have been ignorant of his countries history, especially of the Hebrews who had come to live in it.
(b) Still, how could it be that the God’s people would not be known among the people who lived near?
(c) One time while I was in another town and asking for the location of a church of Christ building in that town, I was told they had never heard of it.
(d) We could list many things that people know, but many of those people would have to admit, they don’t know God and his people.
i) How can that be with God’s people upon the face of the earth?
ii) There is a TV show where a man tells a member of his audience to, “Come on down.”
iii) Perhaps the reason so many don’t know God and his people, is because many of God’s people do not stand out from the crowd and rise up to the opportunities to both teach and set an example.
iv) If the new king did not know Joseph because of ignorance, than the reason was probably due to the same as it is today, God’s people blended better into the society than standing apart from it.
v) If people are ignorant of God and his people, do you have anything to do with it? Are you seeking out such opportunities every day?
(3) The most probable reason the new king did not know Joseph was because he not only part of a new dynasty following different principles of government from his predecessors, he did not want to acknowledge Joseph, i.e. his great merits in relation to Egypt. [1]
(a) In Genesis 47:11 Jacob and his family settled in Goshen, modern day Wadi Tumilat, which is called “the land of Rameses.”
i) This was near Pharaoh’s court (Genesis 45:10; 46:28ff).
ii) During the Hyksos dynasty, the Egyptian capital was at Avaris near Goshen, but was moved back to its former location at Thebes when Ahmose expelled the Hyksos (around 1550 BC) who had been foreign rulers, having invaded Egypt.
(b) When Pharaoh Ahmose expelled the Hyksos a new beginning began for Egypt.
(c) Ahmose may have been the new king of Exodus chapter one, who didn’t know Joseph.
9 And he said <0559> (8799) unto his people <05971>, Behold, the people <05971> of the children <01121> of Israel <03478> are more <07227> and mightier <06099> than we:
10 Come on <03051> (8798), let us deal wisely <02449> (8691) with them; lest they multiply <07235> (8799), and it come to pass, that, when there falleth out <07122> (8799) any war <04421>, they <01931> join <03254> (8738) also unto our enemies <08130> (8802), and fight <03898> (8738) against us, and so get them up <05927> (8804) out of the land <0776>.
4. The resulting enslavement of the Israelites came out of fear that the Hebrews would continue to grow in size, in comparison to the Egyptians and that possibility the might side with the enemy in a war against Egypt (vs 9-10).
Transition: The king came up with three strategies in an attempt to control the Hebrews and stop them from growing in size.
II. THE STRATEGY (1:11-22).
Strategy 1: Slavery
A. ... they did set over them taskmasters to afflict them with their burdens ... (1:11-14).
11 Therefore they did set <07760> (8799) over them taskmasters <04522> <08269> to afflict <06031> (8763) them with their burdens <05450>. And they built <01129> (8799) for Pharaoh <06547> treasure <04543> cities <05892>, Pithom <06619> and Raamses <07486>.
1. In their enslavement, the Israelites built for Pharaoh treasure cities, Pithom and Raamses” (v 11).
a. Jacob may have had doubts about going into Egypt, especially at an old age, especially considering the dangers of moving his entire family into unknown circumstances, but his doubts were erased by God with assurance, at Beersheba (Gen 46:2-4).
(1) With the Lord having declared, “I will go down with thee into Egypt; and I will also surely bring thee up again,” in their enslavement, Israel must have begun to wonder if they should continue to trust God.
(2)
12 But the more they afflicted <06031> (8762) them, the more <03651> they multiplied <07235> (8799) and grew <06555> (8799). And they were grieved <06973> (8799) because <06440> of the children <01121> of Israel <03478>. {But…: Heb. And as they afflicted them, so they multiplied, etc}
13 And the Egyptians <04714> made <05647> <00> the children <01121> of Israel <03478> to serve <05647> (8686) with rigour <06531>:
14 And they made <04843> <00> their lives <02416> bitter <04843> (8762) with hard <07186> bondage <05656>, in morter <02563>, and in brick <03843>, and in all manner of service <05656> in the field <07704>: all their service <05656>, wherein they made them serve <05647> (8804), was with rigour <06531>.
2. In spite of the cruel treatment given them of the Egyptians and given part of the reason for the ill treatment, Israel continued to grow in number (v 12).
a. At the time of the Exodus Israel had grown to over 600,000 men above age 20 besides the tribe of Levi, women and children (12:37; 38:26).
3. With the failure of slavery to curb the Israel’s growth, the king resorted to a different strategy.
Strategy 2: Abortion
B. ... the king of Egypt spake to the Hebrew midwives .. (1:15-21).
15 ¶ And the king <04428> of Egypt <04714> spake <0559> (8799) to the Hebrew <05680> midwives <03205> (8764), of which the name <08034> of the one <0259> was Shiphrah <08236>, and the name <08034> of the other <08145> Puah <06326>:
16 And he said <0559> (8799), When ye do the office of a midwife <03205> (8763) to the Hebrew women <05680>, and see <07200> (8804) them upon the stools <070>; if it be a son <01121>, then ye shall kill <04191> (8689) him: but if it be a daughter <01323>, then she shall live <02425> (8804).
1. The king of Egypt commanded the midwives to kill the new born Hebrew male children.
2. That would be partial birth or full-term birth abortion.
3. Pharaoh strategy may have been with a generation of males gone, the females would marry Egyptians and with time the Hebrews would be absorbed into the Egyptian race.
17 But the midwives <03205> (8764) feared <03372> (8799) God <0430>, and did <06213> (8804) not as the king <04428> of Egypt <04714> commanded <01696> (8765) them, but saved <02421> <00> the men children <03206> alive <02421> (8762).
18 And the king <04428> of Egypt <04714> called <07121> (8799) for the midwives <03205> (8764), and said <0559> (8799) unto them, Why <04069> have ye done <06213> (8804) this thing <01697>, and have saved <02421> <00> the men children <03206> alive <02421> (8762)?
19 And the midwives <03205> (8764) said <0559> (8799) unto Pharaoh <06547>, Because the Hebrew <05680> women <0802> are not as the Egyptian women <04713>; for they are lively <02422>, and are delivered <03205> (8804) ere <02962> the midwives <03205> (8764) come in <0935> (8799) unto them.
4. However, the midwives did not heed the king’s command for they feared God more then the king (vs 17-19).
a. fear, Strong’s - 03372. ary YAREÆ yaw-ray’; a primitive root; to fear; morally, to revere; caus. to frighten:— affright, be (make) afraid, dread(-ful), (put in) fear(-ful, —fully, —ing), (be had in) reverence(-end), X see, terrible (act, —ness, thing).
TWOT-907,908; v AV-fear 188, afraid 78, terrible 23, terrible thing 6, dreadful 5, reverence 3, fearful 2, terrible acts 1, misc 8; 314 1) to fear, revere, be afraid 1a) (Qal) 1a1) to fear, be afraid 1a2) to stand in awe of, be awed 1a3) to fear, reverence, honour, respect 1b) (Niphal) 1b1) to be fearful, be dreadful, be feared 1b2) to cause astonishment and awe, be held in awe 1b3) to inspire reverence or godly fear or awe 1c) (Piel) to make afraid, terrify 2) (TWOT) to shoot, pour
08799 Stem - Qal See 08851
Mood - Imperfect See 08811
Count-19885
b. The fear the midwives had of God was an interesting juxtaposition to the king who acted as though he was God and had power over life and death.
(1) The first time such an attitude is revealed in the Bible, of a person wanting to be God, was in the Garden of Eden when the crafty serpent told Eve by eating the forbidden fruit, she could be master of our own universe, “For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen 3:5).
(2) Pride is a sin that is the opposite of humility.
(3) Though bragging may be a symptom of pride, pride is an illusion that we individually, are at the center and can manage everything on our own (Pro 11:2).
(4) Humility is an understanding that we as individuals are not the center; that we are not in control.
(5) Someone once said, “The biggest difference between you and God is God doesn’t think he’s you.”
c. The midwives feared God.
(1) The king wanted them to fear him.
(2) Is there anyone or anything you fear or revere more than God?
d. Though the scripture teaches submission to the governmental authority (v 17; Rom 13:1, 1Pe 2:13), God does allow for such respectful civil disobedience as when a person is ordered to do something that is contrary to God's revealed will.
(1) In Matthew chapter two, King Herod asked the wise men, “Where is the child who has been born king of the Jews” (v. 2)?
(a) Herod wanted to know where the baby Jesus (vs 7-8 was so he could be murdered (v 12).
(b) This story is similar to the action of the midwives after the Pharaoh commanded them to kill all of the male children. The midwives did not kill them.
(2) Consider the resistance to authority offered by the apostles (Ac 4:15-20; 5:27-29; 12:7-8).
e. All Christians are expected to fear or revere God’s word and conform to it above anything or anyone else (cf. Jer 32:38-40; Rom 12:2).
20 Therefore God <0430> dealt well <03190> (8686) with the midwives <03205> (8764): and the people <05971> multiplied <07235> (8799), and waxed very <03966> mighty <06105> (8799).
21 And it came to pass, because the midwives <03205> (8764) feared <03372> (8804) God <0430>, that he made <06213> (8799) them houses <01004>.
5.
Strategy 3: Genocide
22 And Pharaoh <06547> charged <06680> (8762) all his people <05971>, saying <0559> (8800), Every son <01121> that is born <03209> ye shall cast <07993> (8686) into the river <02975>, and every daughter <01323> ye shall save alive <02421> (8762).
6. Previously, the king just wanted the midwives to quietly kill the male babies after birth. That would be discreet and wouldn’t create a great stir.
a. When the king didn’t get his own way he become enraged and with a edict declared that all newborn boys were to be thrown into the river.
b. However, as we see with the birth of a baby who became known as Moses, the devil’s attempt to stop God from delivering Israel out of Egyptian bondage, using the king of Egypt, failed even this third time.
Conclusion:
All that the king tried to do in stop the growth of the Hebrews, failed, because he was fighting against God. In all the king did against God’s people failed to succeed. Any one who works against God will eventually fail. Had he been aware of Joseph and his God, at least acknowledged the almighty, the king he would have realized the futility in going against God's provision. It may not seem like it in your situation, but if you will remain faithful to God, he will fight for you success.
We may face intensifying affliction. Things may seem to go from bad to worse, but the message of Exodus 1 is clear: God's purposes for his people will not be thwarted.
In addition, as God had a plan to strengthen the Hebrews, and to deliver them out of Egyptian bondage, so God has a plan for all who seek freedom from a greater bondage, that of sin. The plan includes obedience to the gospel of Jesus Christ. As Noah and his family were saved by water, and as Moses was saved by water, God’s plan for you and I includes water.
Sources:
[1] Keil-Delitzsch, The Second Book Of Moses, Commentary on the Old Testament, Vol 1, The Pentateuch, William B. Eerdmans Pub. Company, Grand Rapids, Michigan, page 419
in charity through Christ, Raymond Wiseman