An Exposition of Genesis, Exodus · Chapter 1
CHAP. I.
THere are therefore of this first Chapter these two general parts,
1. Gods goodnes in Israels increase, Ver. 1, 7.
2- The Egyptians malice upon this account, Ver. 8.
In the first, we have further to consider,
1. The connection between this Book and the former, it is a copulative term ן which ours with others read as continuative. Now these are, Ver. 1.&c. Yet others read it copulative, And these are the names. &c. So that plainly this History is continued and coupled to the former, that we may see though Joseph was dead God lived, yea and the Church lived, in which now appeared the wonderful care of God.
Quest. How long was this book written after the former?
Answ. 1. There is no expresse certainty as to point of time when the first Book was written or when the second. 2. This is certain, seeing this is an history of things done, it must needs be written after all those things acted, and therefore after the rearing of the Tabernacle, Cha. 40. 3. The term of connection unites not so much the times immediatly as the matter, wherein the Spirit proceed's to declare the mind of God concerning his Church.
2. The matter connected, and that is a narration of three things.
1. The names and the number of the seed of Israel, at their coming into Egypt, Ver. 1, 5.
2. The death of all those chief heads of the families of Israel, Ver. 6.
3. The exceeding increase of the seed, Ver. 7.
Ver. 2.1. The first is thus expressed, These are the names of the sons of Israel, which came into Egypt, every man and his house came with Jacob, &c. Ver. 1, 2, 3, 4, 5. — Onkelos the same. — Sept. read, For out of Jacobs thigh, Ver. 5. All the souls coming from Jacob, and again in the number they differ, for 70 noting 75. All readings, Samaritan, Syriak, Arabik do agree in names and number, only the Septuag. excepted. Herein note,
1. The history of the first entrance of Israel to sojourn in Egypt, wherein we have related.
1. The accesse into Egypt.
2. The names generally expressed, Ver. 1.
3. The names specially expressed, Ver. 2, 3, 4. And that in this order, Leahs children in the first place, one of Rachel in the next; the children of the Handmaids in the last,
Quest. Why are the names of these sons so often mentioned?
Answ, 1. To shew the small beginnings of the Church. 2. To point out the Church, which God gathered. 3. To discover Gods performance of promise to Abraham, &c.
Quest. Why are those names so variously recorded in several places?
Answ. The method is arbitrary to Gods Spirit.
4. We have the number of them that came in, and were in Egypt, at that time of his seed, expressed Ver. 5. Wherein are reported,
1. The proposition of the number, And all the soules which came out of the thigh of Iacob were 70 soules, Onkelos the same,Ver. 5. Sep. 75. but mistaking, unles made up (as they might mean) another way, vid. Gen. 46.
2. The proofe of this, that there were so many, by Josephs being already in Egypt, and adding him and his, And Ioseph was in Egypt. The Sept. put this before. The Caldee of Onkel. read's there were 70 soules with Joseph, who was in Egypt. That is, Joseph and his made up those that came out of Jacobs thigh 70. besides his other retinue.
As to the doubt raised, Act. 7. v. 14. it was answered, Gen. 46. that it might fall from him according to the translation then in use, which was the Sep. but they relate the number otherwise, Deuter. 10. v. 22.
Learn hence.
D. 2. God doth not onelyonly begin but continue revelations of his acts & will to his Churches edifying.
D. 2. It is the mind of Gods Spirit in his history that men should know the names of the place of his visible Church, Ver. 1.
D. 3. The line of Jacob is recorded by God to be the visible Church that he owned
D. 4. In numbring names of the Churches eminent members the method of Godt Spirit is arbitrary, Ver. 2, 3, 4.
D. 5. Gods will is, in the history of his Church, to shew its beginnings to be small.
D. 6. The thigh is hieroglyphical as to the propagation of the Church in Jacob and in Christ, Rev. 13.
D. 7. The Spirits record makes known the Church to sojourn and prosper in strange places.
D. 8. God provides a Joseph in Egypt to joine with and cherish his Church there, Ver. 5.
2. The next particular in the first general is the narrative of the death of all the heads of the tribes of Israel, whereupon grew the unmindfulnes of former good done by Joseph, and them to Egypt, which was the occasion of their future trouble, Ver. 6. And Ioseph died, and all his brethren, and all his generation, Ver. 6.Septua. Cald. same. Syr. are the same. — All the kindred vulg. Lat. — And the rest of the men of that generation, Ar. so Pers. Here the letter is not difficult. These terms may be noted,
1. The term of connection, knitting this history of the death of these to the former of their number, and entrance into Egypt; not as if they all died so soon as they came there, for Joseph lived 110 years, and was 80 years Ruler in Egypt, many events there were within this space, which are not here recorded; it seemeth good therefore to Gods Spirit to contract the history, and passe from relating their lives, unto their death. All things are not written that were done.
2. The matter here connected, which is an historical proposition of the Patriarchs decease. Wherein,
1. The subject spoken of, is threefold,
1. Ioseph, he that was that shepheard, and the very stay, and instrumental sustentation of the Church in Egypt; neither is he put herein the first place because he died first of all; for that is uncertain, neither is it revealed of any but onelyonly of Levi, that he lived longer than Ioseph, Exod. 6. ver. 16. compare the number of their years; but this order note's the taking away of the most eminent of them, & therefore is he first named.
2. All his brethren, that is, the other 11 sons of Iacob, these doubtles were under him great stayes, and guides unto their families, and the Church of God among them, and therefore the losse of them not small.
3. All that generation, that is, all the men, or people, or souls of that generation or age; so that a new generation sprang up, that knew not the works of God, nor the goodnes of Joseph to Egypt. foreign here in the Hebrew signifieth not kindred but an age or generation. Vatab. Israelits and Egyptians.
2. The matter spoken of all these, is their death or expiration that they were all gone out of the world;foreign both all the people in Israel, and all in Egypt, who knew the works of providence in the former age.
Quest. Why doth Moses mention their death here?
Answ. 1. To note that the affliction befel not Israel in those dayes. 2. To exalt the goodnes of God, who preserved and multiplied his Church, when they were not. 3. To set out the occasion of the future persecution, as is after hinted. Ver. 8.
Learn we hence.
D. 1. It is no true consequence to inferre, things were not done, because not written in Scripture. Many things are omitted in sacred history.
D. 2. The comforts and sorrowes, gains and losses of the Church are knit together by God.
D. 3. In order to succeeding afflictions God takes away the instruments of his Churches comforts.
D. 4. Dearest relations can not keepe one another alive, providence hath sett their term.
D. 5. Generations are mortal as well as persons.
D. 6. Better generations are taken away by God somtimes, and worse do follow. Ver. 6.
3. The next particular is the narrative of Gods blessing in the increase of his Church notwithstanding of decease of all those heads,Ver. 7. And the sons of Israel were fruitful and increased abundantly, and multiplied, and waxed mighty in excesse, excesse, and the land was filled with them. Ver. 7. Caldee Sam. Syr. Ar. to the same. — grew, were multipled, made abundant, prevailed very much, very much, and the land multiplied them, Sept. Herein the Spirit giveth an account of the Churches state under Gods blessing, when former instruments of good were taken away, where we may note.
1. The connection between the former event and this; the death of the fathers, and the increase of the children; God tieth one to the other in his order; but between these were many intervenient events.
2. The matter here coupled in the method of this history, which was the wonderful increase of the Church; wherein we have.
1. The subject spoken of, The sons or children of Israel. Which were the ofspring of all those fathers that were dead, and those of another generation.
2. The attribute spoken of them twofold.
1. The miraculous increase of them, whereabout we have to observe.
1. The time of this event, and thereof.
1. The compasse of it, not above 250 years.
2. The point of it, when the fathers were dead, and so, much hope of posterity taken away.
2. The event itself, set out in 4. terms.
foreign1. They were fruitful, that is blessed with the fruit of the womb; they were not barren, but made very fruitful.
foreign2. They increased abundantly, the word notes an abundant issue, some say such as of fish; but another word is used for that. Gen. 48.16. there it is expressed by foreign.
foreign3. They were multiplied, that is, by the blessing of this fruitfullnes, they grew into multitudes.
foreign4. They were strong, exceedingly, exceedingly; this add's to their former number, that they were not onelyonly many but very strong; so as afterward we read they were formidable unto the Egyptians. Ver. 9.
foreign2. The demonstration of this increase, The land was filled with them. Some say Goshen, but the land seemeth to take in more. This made it apparent, that they were wonderfully increased, the land of Goshen could not now hold them, therefore they were spread over all Egypt. The 70 read, the land multiplied them, by a metaphrase, as if God made the enemies land to increase his Church; but indeed, God increased them, and the land was filled with them.
Quest. What was this increase of them?
Answ. In short, it was from 70 persons to an army of fighting men 600000 besides women and children. Ex. 12.37.
Quest. How was this done of one family in such a time?
Answ. 1. It was no ordinary increase by the course of nature, however some say, that it was usual for women in Egypt, to bring 4 or 5. 7 at a burden; this is rashly presumed by man, but not asserted by God. 2. It was doubtles brought about by the almighty power of God, that one family in the compasse of 250 years, should have a greater increase of soules, than all the people of Egypt; for Pharaoh said, the people of the children of Israel are more than we. Ver 9.
Quest. Why did God so increase them? (though he might speak somewhat hyperbolically.)
Answ. 1. To make good his promise to Abraham, Isaac and Jacob. Gen. 15.5. Gen. 22.17. Gen. 26.4. Gen. 28.14. 2. To shew his special providence over his Church. 3. To declare his power above his enemies, who fought to lessen and destroy them.
Hence we observe.
D. 1. The death of fathers cannot hinder Gods increase of the Churches children. They decrease and these increase under God.
D. 2. Gods promises for his Churches increase cannot fall to the ground. He doth fulfil them.
D. 3. Fruitfulnes, abundant increase, multiplication excessive, and strength, are the Churches blessing from God.
D. 4. God works wonderfully to fulfil his promise of increasing his people.
D. 5. The land of enemies is made by God a nursery for the increase of his Church.
D. 6. Gods blessing makes his Israel to fill Egypt, the Church to fill the world. Ver. 7.
2. The next general head of this Chapter followeth, containing the history of the Egyptians envy and cruelty against Israel, upon occasion of Gods goodnes to them; whereupon God commeth afterward to visit this people, and to deliver them out of the house of bondage.
The Egytians carriage toward Israel is set forth from ver. 8. to the end. wherein.
1. Their counsels are reported. Ver. 8.9.10.
2. Their attempts against them. Ver, 11.12.
1. In the report of their consultation, note.
1. The mention made of the head and chief, who mooved counsel, Ver. 8,Ver. 8. And there arose up a new king over Egypt which knew not Ioseph. — Another king. Sept. — Who confirmed not the decrees of Joseph. Onk. All other readings Sam. Syr. an Ar. to same. In this relation we have also to observe.
1. The term connecting which is rendred by one as an illative, whereof, i. e. because Israel so increased; by some, continuative, now, &c. By some, adversative, but, and by some, copulative, and. So variously is the term rendred. And it may shew the reason of this evil counsel, which is Israels prosperity related before; or the opposition of Egypt to God; he prospered Israel, but these take evil counsel against them. Or copulative, it may be read as well, continuing the order of the history; this will not prejudice the truth reported.
2. The matter here connected is the succession of a great oppressor to Israel, of whom note.
1. His state and office, he was a king over Egypt.
foreign2. His discrimination from others his predecessors, he was a new king, some lay of another family, some think he was so stiled from his innovated goverment, and rule over men, which was divers from his predecessors, so it proved to the Israelits. His name is silenced though vainly presumed to be Ramneso or Amemphis.
3. His character from his nescience or ignorance. He knew not Joseph. Herein.
foreign1. The act denied is knowledge, which somtimes signifieth knowledge of sight, somtimes of reason, somtimes acknowledgment in carriage; now this king could not know Joseph by sight, he being dead a generation before; yet might he know him by history, records, and tradition of great works that he had done before, yet here it seemeth to note more practical ignorance, that he regarded not Joseph, nor any thing done by him.
2. The object of nescience. Joseph.
1. Personally taken.
2. Metonymically taken for his works, both to the people of Egypt: under God preserving them in famine and to the king of Egypt, setling the fifth of the land for his revenew. And all this wile he made no provision by lawes or otherwise to provide for his own sons habitation in Egypt; but resolving that himself and they would be sojourners there according to Gods appointment. All this was now forgotten.
foreign4. His erection: He rose up, It is conceived by some, not in an ordinary succession but by new wayes assuming the kingdome, and so ruling. But however, under providence the kingdom was translated now to him; and God had his end also in setting him up to be glorified upon him, as we shall see in the sequel.
Observe wee.
D. 1. Gods blessing on his Church is the cause that worldly rulers consult against it.
D. 2. Blessings from God, and oppositions from worldly powers usually are connected.
D. 3. Changes of kings and goverments, may bring changes on the Churches state.
D. 4. New and strange rulers are set up, when new and strange things are to be in the Church.
D. 5. God suffers such to rise up, and orders them to his praise.
D. 6. All Gods goodnes by his instruments to the world are apt to be committed to oblivion and ignorance.
D. 7. Ignorance and oblivion of Gods mercies by his Church causeth wicked rulers to persecute them. Ver. 8.
2. The motion made by this new head of the counsel followeth. Wherein note.
1. The proposal.Ver. 9. And he said unto his people. Syr. Cald. same. — To his nation, Sept. Sam. Ar.
1. The proposer is this new King.
2. The subjects to whom,foreign his people or nation, that is, unto such of them whom he convened into counsel.
3. The proposition,foreign which is by speech as followeth.
2. The reason of this motion,Ver. 9. Behold the people of the sons of Israel are more and mightier than we. — Many and strong above us. — foreign. Sept. a very great multitude. — Many and mightier. Cald. Sam. Syr. and Ar. to the same purpose. In these this wicked King suggesteth to his people convened, the Church of God a proper object of their envy & emnity. wherein.
1. The manner of suggesting,foreign is by way of malignant pointing out the people. Behold, do ye not see a company of Israelits, that came as poor travellers into the land, and now to what a passe are they come? I pray observe it.
2. The matter suggested, the present prosperity of the Church, for number and for power.
1. The subject pointed out, the people of the sons of Israel, foreignlooke upon those whose God is not ours, nor religion ours, nor customes ours, they are all of Israel, and they have a God of their own.
2. The state and condition of them visible.
foreign1. For number, they are many above us.
2. For strength, they are strong above us.
The parties of the comparison are somthing controverted, whether it were all the Egyptians, whom they surpassed, or onelyonly some province; it is conceived by some, that they were so spoken of, with respect to some part of Egypt; but I suppose this convention wherein the King speak's was generall; and the number of 600000 fighting men, which we read went out of Egypt, was a considerable army; besides others that were not numbred, which are conjectured to be no lesse than 2400000 which together would make a valuable nation. In all which suggestion nothing is offered of any miscarriage of them, or counsels against Egypt, but onelyonly their power and their might. Herein God ordered his own cause against Pharaoh. Ver. 9.
Ver. 10.3. The counsel itself proposed, Come on, let us deal wisely with them. Onk. same. — Let us wisely oppresse them. Sept. same. and Syr. as Hebr. — Craftily deal with them. Ar. Here
foreign1. The word of Incouragement, Come on, there is no delay, it is high time to be doing with them, seing they are so much increased. Here the word notes incitation to some undertakings about Israel.
foreign2. The word of counsel, let us deal wisely with them, or against them, this is but a general word, but to take the particular contents; it referr's to all those practises undertaken against Israel afterward. The word is often used in the best sense, but here and elsewhere in a bad, for exercising unjust subtilty, craft, treachery, and all outragious meanes to oppresse and keep them under.
4. The end of this counsel proposed threefold.
foreign1. That they might not multiply any more. Least perhaps they multiply. Sept. and Cald. same. and Syr & Ar to the same.Ver. 10. They were afraid of their over-running them, therefore they consult to diminish them. This is their end to make the Church but few.
2. That they might not assist enemies in warre against Egypt; which they feared without cause,Ver. 10 And if it be, when there fall out warre they also be added to our enemies, and fight against us. Sept. and Cald. same. Sam. Syr and Ar to the same. Where,
1. They suppose warre comming.
2. They suppose Israel, who all this while had bin loial, would have assisted their enemies,foreign and now they consult to prevent it, but in a very bad way.
3. The last end was, that Israel might not escape out of Egypt. And go up out of the land. Sept. same. Cald. Ar. same. — Least they cast us out of the land. Syr. The end here proposed was to keep Israel in everlasting servitude, that at no time they might escape, and go into their promised inheritance.
Quest. Why did God suffer these counsells against Israel?
Answ. 1. His anger was kindled because Israel had joined themselves to Egyptian idols. Ezek. 20.5.6.7. Ezek. 23.8. Ios. 24.14. 2. He remembred his promise to work about their deliverance by their oppression 3. It was the way to make them know their sin, and desire to see his promise made good.
Whence we gather.
D. 1. New Kings in the world set up, fall upon new counsells against the Church.
D. 2. Worldly rulers look upon, and point out, the prosperity of the Church as an eyesore to them.
D. 3. God somtimes maketh the prosperity of the Church visible to their enemies. Ver. 9.
D. 4. Wicked powers incourage all under them to set against the Church.
D. 5. Policy and strength are combined in the world to vexe Gods people.
D. 6. The designe of worldly wickednes is to keep Gods Church from growing.
D. 7. It is usual with worldly powers to suggest feares of treachery in Gods people.
D. 8. Sinful rulers project and cause warres, and then charge the innocent as fomenters.
D. 9. Worldly powers are solicitous, that Gods Church may not get out of their hands.
D. 10. Vsually wicked powers take counsel to oppresse, when God resolves to deliver his. Ver. 10.
2. Now followeth the second particular which is the history of those attempts that the Egyptians made upon the children of Israel, to oppresse and diminish them, these are. 3.
1. Imposition of soar burdens. Ver. 11.14.
2. Injunction on the midwives to kill the males. Ver. 15.21.
3. Injunction on all to drown the males, Ver. 22.
1. In the first cruel attempt, after their counsels to vexe them with burdens; we have three degrees observable.
1. The imposition of burdens by taxes and tribute, whereabout we have recorded.
1. The Egyptian oppression. Ver. 11. Wherein.
Ver. 11.1. The burden, And they set over him Princes of Tributes, So it is in the letter. — And he set over them, Masters or overseers of works or work masters, that they might afflict them with works. Sept. — And they set over them Princes evill doers that they might afflict them with their works. Cald. Onk. — Worst of rulers. Syr. — Imposers of works, that they might afflict them with their bondage. Ben. Uz. — Princes of tributes. Sam. and Ar. — That they might vexe them with bearing. Ar. In this we have to note.?
1. The term of connection. And, which some read therefore; the former declareth this to have immediat dependence upon their counsels, they fell immediatly from consulting to acting; or, it sheweth their counsells to be the cause of their cruel actings, they so consulted, and therefore they did it.
2. The matter connected, the present attempt and the rest that follow. In this.
1. The imposers, Pharoh and his counsellors, the Egyptians.
foreign2. The subject of imposition, the people of Israel; upon him, or them, it was laid.
foreign3. The imposition itself, they set taxe-masters, or masters of tribute; (the word comes from working) that is such as should rate them and pill them, and wast their substance and livelyhood, cruel horseleaches, like excise men with us; what their rates were is not expressed, but heavy burdens they were. Others understand it of labour.
foreign4. The end of it, was to afflict them, to bring them low, or starve them, that by this meanes they might lessen them.
Ver. 11.2. The issue of this burden, And he built cities of treasures for Pharaoh, Pithom and Rahamses. — They built strong cities, Sept. Cities of munitions may it be read. And On which is Heliopolis. Sept. but not right. Onkel to the same. In this.
1. The builder was Israel.
2. The burdensom worke, he builded, foreignif this referre to the taxes, he built them by his charge and cost; it is likely also by what followes, by their labours and travels.
3. The work itself done,foreign two treasure cities or cities of munitions; cities of Tabernacles, vulg. corrupt. Such as were for granaries, and places to keep treasures safe; the names are added Pithom and Rahamses, some call them Tanis and Pelusium. It was not the same Ramesis mentioned. Gen, 47.11.
4. The masters for whom this was done, for their cruel Lord Pharaoh; so tyrants serve themselves of their poor people. Ver. 11.
2.Ver. 12. Gods blessing hereupon manifested to Israel. And as they afflicted him, so he was multiplied, and so he grew. Onkel. same. — And as they humbled them, by so much the more they were, and grew very strong. Sept.
1. The subject of this blessing, Israel, that people spoken of in singular number.
2. The blessing itself, multiplication and fructification; their seed multiplied under all these oppressions.
3. The measure of the blessing, it was even as they were afflicted; as their burdens grew so did they increase; God would not be behind in mercy, when enemies grew so cruel to them.
4. The author of the blessing,Ver. 12. and that is God, for he made good his promise at this time, when men did most oppose it. Pro. 21.30.
3. The Egyptians grief hereupon, And they were straitned, or tediously affected, because of the Children of Israel. — The Egyptians had tribulation, &c. Onkel. — The Egyptians were abominated, &c. Septuag.
1. The subject here of this passion were the Egyptians, Pharoh and the rest.
2. The affection itself, grief,foreign irksomnes, vexation, that tormented them daily.
3. The reason of it, it was upon the prosperity of the Church or children of Israel, whom they so much oppressed, and yet could not suppresse them for God made them the more to increase and flourish. They gnashed with their teeth at it, as not able to bear the frustration of that first designe. Ver. 12.
By which we are instructed.
D. 1. Subtil counsels against the Church do shortly bring forth cruel practises.
D. 2. It is the policy of tyrannical persecutors to begin with taxes to oppresse.
D. 3. The affliction and grievance of Gods people is the mark of cruel rulers.
D. 4. Persecuting policy, sets most cruel instruments to pursue their purpose.
D. 5. Wicked Tyrants seeke to serve themselves upon an innocent people.
D. 6. VnderUnder providence the Church is made to build habitations and cities for its persecutors.
D. 7. Gods relief usually followeth unto his upon their oppression by men.
D. 8. God usually observes proportion in blessing, according to the measure of affliction.
D. 9. Gods goodnes to his Church is the vexation of sinners to look upon.
D. 10. Persecutors find nothing but grief where they expected joy and triumph. Ver. 12.
2. The next burdensom imposition is servitude, taking away the freedom formerly injoyed,Ver. 13. And the Egyptians made the children, or sons, of Israel to serve with cruelty, hardship, or rigour, Onkel. same. foreign, Sept. Herein also observe,
1. The imposers Egyptians, Pharaoh and all his Counsellors conspiring together.
2. The subject of the imposition, the same children of Israel, the Church of God.
foreign3. The burden imposed is servitude, bondage, absolute slavery; where no liberty was, but a pure subjection to the lusts and wills of cruel men, to do and suffer whatever they impose upon them.
foreign4. The modification of this bondage, it was hard, sharpe, severe, cruel, with rigour, and asperity, as the word noteth; this is the second degree of their burdens, ver. 13.
3. The last is an imposition of all servile and painful labours, which is set out three wayes.
Ver. 14.1. In general, And they made their lives bitter in hard bondage, Onkel. the same. — And they pointed their lives as in travell, with hard works, Sept. here.
1. The imposers, the same Egyptians.
2. The subject, the same sons of Israel.
3. The burden, bitternes of life in service; the fruit of their bondage was service and labour; the property of that service, bitternes; wormwood and gall cannot be more afflicting to tast than this service to their sense. O the bitter in soul, how are they oppressed!
2. In special is this service declared 3 wayes.
1. In morter or slimy dirt,foreign Onk. and Seventy same. First in making morter.
2. And in bricks, that is, in making them, in their kilnes, Onkel. and Sept. same. This was hard work, especially when they had no straw.
3. And in all service in the field, foreignOnk. and Sept. same. That is, in all countrey labour, plowing, digging, delving, carrying burdens, and labouring out their very lives: All country servitude is here meant.
3. In the modification of all,Ver. 14. In all their service, which they served, or they made them serve, it was upon them with rigour, Onk. same. — All the work whereby they brought them into bondage by violence, Sept.
1. The subject here is Israel.
2. The work is laborious, wherein they were alwayes serving.
3. The manner or kind was bitter, hard, cruel, rigorous, as before. Such burdens, that made them sinke and dye in the fields, and lye without burial, as is related by some: We shall have more of their bitternes discovered in the following history. All this lasted on them for neer 100 years: therefore was Egypt called the house of bondage, Exod. 20.2. and the iron furnace, Deut. 4. v. 20. 1 Kings 8.51. In these is related the first fruit of the counsels, this bitter persecution of them by these burdens, Ver. 14.
Note we.
D. 1. It is the cruel design of persecutors, to make Gods freemen their slaves.
D. 2. Gods frustration of wicked designes will not perswade them to leave them off.
D. 3. Wicked persecutors use the more rigour to those, whom God favoreth. Ver. 13.
D. 4. Violent men delight to make the lives of Gods servants bitter through their bondage. Psal. 69. Ver. 21.
D. 5. All kinds of slavish works have persecutors laid on the Church to imbitter life.
D. 6. Not onelyonly travel, but rigorous and cruel labours do persecutors lay on Gods servants.
D. 7. God in wisdom suffers wicked men so to oppresse his, yet he observeth them.
D. 8. Egypts yron furnace is the mirrour of cruelty to decipher persecutors. Ver. 14. The expression of their rigour and bitternes is doubled and trebled.
2. The next cruel attempt to oppresse Israel and diminish them is made by Pharaohs injunction upon the Midwives to murder all their males in the birth, ver. 15, 21. Herein we have to observe,
1. The Kings order and injunction, ver. 15, 16.
2. The Midwives carriage to this order, ver. 17.
3. Pharaohs charge on them for neglect, ver. 18.
4. The Midwives answear to the charge, ver. 19.
5. The issue of all touching them, & Israel, ver. 20, 21.
In the first of these we have to note,
1. The person and power injoining, And the King of Egypt said, Ver. 15.Onkel. same. — Of the Egyptians, Sept. Of whom in this may be seen.
1, His power, within his confines was arbitrary for life and death, so he assumeth it.
2. His cruelty and bloodthirstines against babes.
3. His subtilty in contriving this way first; that it might be least visible while under the midwives hands.
2. The persons injoyned, set out here two wayes.
Ver. 15.1. By their office and relation, The midwives of the Hebrewesses or Hebrew women. — Of the Hebrewes. Sept. — Of the Jewes. Onkel. We have two terms here considerable.
foreign1. That of their office or work, expressed by the Midwives; it is a participle in the Hebr. and not a noun; and it signifieth to make or help one to bring forth, which is properly the midwives worke; an help to bear
2. That of relation; of the Hebrewesses, foreignor Hebrew women, so it is commonly read; but by others, these words are read jointly, Hebrew midwives, or midwives being Hebrewes or Hebrew women, so that in this divers reading a double relation may be insinuated.
1. To the travelling women among the Hebrewes, that they were their midwives.
2. Or to the nation of the Hebrewes that they were Hebrew midwives, women of that nation, who were attending on that service; both may be included: And then the question about the nation to which these women did belong, is answeared, that these midwives were by nation Hebrewes; so the more ancient Rabbins did conceive, Josephus and others stile them Egyptian midwives by their nation. The matter is not great of what nation they were, but the greatest reason to me should make them to be Hebrewes, which should usually attend their own nation.
2. By their names and number,Ver. 15. Of which the name of one Shiphrah, and the name of the other Puah or of the second. Sept. and Onk. to the same, and the rest. Two things are considerable in these.
1. Their number, they were but two.
2. Their names Siphrah and Puah recorded to perpetuate their acts.
Quest. Why did the King of Egypt speake to the two onelyonly? could they do his exploit, to murder the children of so many thousands?
Answer. 1. It is conceived that he began his attempt by these, meaning to give charge to the rest likewise. 2. It is thought by some, that these were midwives set up in chiefe, and that there was a school or colledge of them, to be instructed and allowed for that work; so there were in other nations, providing for the safety of teeming women, so that by these it is thought the charge might be given to the rest. It is said that some of them wrote books for help in that kind.Jun. Anal. It is probable that by them he intended the charge should reach farre enough to execute his designe.
That these two should be Jochebed the mother of Moses, and Miriam his sister is a fable of the Rabbins. Targ: Hier. Vz: Ver. 15.
3. The injunction itself now followeth, wherein these two things occurre,
1. The season pointed out for the work,Ver. 16. And he said in your making the Hebrewesses to bring forth, and ye shall see them upon the stooles. — When ye shall midwive the Hebrew women and they are ready to bear, Sept. — And shall see in the birth. Onk.
Two expressions here point out the season.
1. The instant of the midwives work,foreign when ye put help to them to bring forth, so the word properly signifyeth, and that is the midwives work or office, in that moment.
2. The moment of their sitting on the stools,foreign which was at the very point of bearing, when also they might discern the sexe. Some difference is in rendring the word. — It is but twice used in Scripture, here, where it is rendred, the bearing stooles, and Jer. 8. v. 3. Where it is rendred the Potters wheels or molds: by some Jewish expositors, as it is rendred Cardines vuluae, the folding dores of the womb. which open to let out the fruit and they suggest a reason, if it should note stooles or receptacles of the child when it came forth the midwife could not so soon dispatch it; therefore the work was to be done before it came out, or in its very comming, when the midwife by a pinch might kill and none take knowledge of it, and then also might they discern the sexe; for if it were a male and came right, the face came downward or if a female the face was upward. This was their observation, which if true, it is probable, the soonest opportunity the King would have them take to hide it. But it is certain in and at that time Pharaoh gives charge to have execution done. Vatab.
Ver. 16.2. The order or charge given by the King to the midwives, If it be a son, then ye shall kill him, or kill ye him, but if it be a daughter then shee shall live. foreign. reserve or save her, Sept. and Onk. The charge is double on a twofold condition.
1. If ye see a son comming kill him.
2. If ye see a daughter let her live. The words are plain.
Quest. Why doth he deal so cruelly with the males?
Ans. 1. There is a fable in Targum. J.B. Uz. that Pharaoh had a dream wherein he saw a pare of scales, & in one ballance the land of Egypt, and in the other a male Lamb; and this Lamb weighed down the land of Egypt; where upon Iannes and Iambres the magicians told him, that there should come a son of Israel that should destroy Egypt, and that hereupon he did it. But we need no fables. 2. The reason is clear, that by the males the seed of Israel was to be propagated, as the stronger sexe, so Satan hath alwayes laid wait to destroy the man-child of the Church, which should preserve it. Revel. 12. v. 3.4.5. So Pharoh is stiled the great Dragon, &c. Ezek. 29. v. 3,
Quest. Why did they save these females?
Answ. 1. They were lesse offensive being the weaker sexe. 2. They served more for their lust to keep them for themselves, they being observed to be fairer than the Egyptian women. This is the bloody and inhuman injunction of Pharoh, the like whereof was never heard before.
From which we note.
D. 1. When burdens do not effect tyrants wills on the Church, murders shall.
D. 2. Cruelty in the first onset seeks to shed blood by subtilty.
D. 3. Tyrants will make helps for life to be instruments of death; midwives to be murderers.
D. 4. Bloody powers suborn either such as be of the Churches line, or strangers to destroy them.
D. 5. The office, work and order of Midwives, is of great use and excellency.
D. 6. The names of good Midwives are recorded for their praise by Gods Spirit. Ver. 15.
D. 7. Subtil tyrants order the best opportunity at first, to hide their cruelty.
D. 8. It is easy for Midwives to be bloody upon such opportunities as they have.
D. 9. It is divelish to set a tender soul upon bloody designes.
D. 10. Satan in all his instruments hath alwayes aimed at the death of Israels males.
D. 11. Cruel destroyers of men reserve the females for their lust.
D. 12. Egypts blood and murders are no lesse exemplary then their burden. Ver. 16.
2. Now followeth the Midwives carriage as to this bloody command of Pharaoh. Ver. 17. And that is eminent in a threefold act.
1. To God,Ver. 17. But the Midwives feared God himself, Sept. same. — Feared before God. Onk. All readings agree. Consider here.
1. The subject of this act, the Midwives, the two women named before, upon whom the Kings authority had injoined that bloody work of destroying the Hebrew males.
2. The object on which this act is terminated, God himself, so it is emphatically expressed; they heard the King what he said, but regarded God. We read of no answear by word returned from them, onelyonly the Kings charge upon them, who thought doubtles that his Majesty would have impressed on them a fear of him, that they durst not disobey his word.
3. Their act was fearing, foreignthey feared God, which is indeed a comprehensive word, and notes the whole work of religion unto God, both inward and outward; so that, these women in conscience to God and his commands, kept close to what God commanded, whatever the King injoyned on them, the fear of God kept them from evil.
2. To Pharaoh their acting is observable,Ver. 17. And they did not as the King of Egypt spake unto them, or commanded them, Sept. and Cald. the same, with all the rest. Here was a clear demonstration of the fear of God, in their departing from evil, and denying to sin. Wherein note.
1. The power inforcing them to this great evil, the Kings word. Have not I commanded you? It was a sad trial upon poor women.
2. The resistance of that power by the Midwives; they did not the word and will of the King; they disobeyed him to serve God; and feared not his wrath so much, as God; faith in God raised this feare of him, and that preserved these from doing evil.
3. Their act towards the male-children which came under their hand, And they made to live the male children, Sept. the same.
— They, preserved the males, that is, saved them alive as God sent them into the world. Onkel. so ours.
1. The subject here, the Midwives (commanded to kill.)
foreign2. Their act, they gave life, or made to live, that is, they did all they could to keep alive, whom they were injoined to stifle and kill.
3. The object, those very male children, which were judged by Pharaoh to destruction.
Observe wee.
D. 1. Tyrants commands are somtimes crossed hy Gods good hand.
D. 2. The true fear of God from faith in him, will make weakest creature abstain from sin.
D. 3. The name of the onelyonly God is powerful to support against the word of mightiest Kings.
D. 4. Gods fear will make men disobey Kings, that they may obey God.
D. 5. The fear of God will make souls do good, though commanded by men to do evil.
D. 6. Life preservers discover regard to God, and not bloody injurious life destroyers.
D. 7. God makes them save life whom men appoint to destroy it.
D. 8. The good hand of God, doth keep the males or best helps of the Churches peace, whom presecutors would kill. Ver. 17.
3. Hereupon followeth the Kings dealing with them. Ver. 18. Wherein these particulars occurre,
1. His summons of them,Ver. 18. And the King of Egypt called for the Midwives, Sept. and Onk. &c, the same. Here.
1. The authority, the King who had formerly injoined them, he likely had heard or saw, that his designe did not take with them.
2. The parties summoned, the Midwives, who were formerly commanded to slaughter and kill the males.
3. The summons itself, which is a call by some messenger to come to him, and give an account of their actings as to his will,
2. His charge, in the matter of these questions, ye have done this thing, Sept. and Cald. same, &c. Ye have made to live the male children, Sept. — Ye have reserved. Onk. to the same, others, as if he had said, did not I command you to kill the males? and ye have bin more careful to keep them alive; ye have contemned my command; ye have done this thing.
3. His check, and threatning expostulation in form, why have ye done thus? Is this your obedience to me? shall I bear such affronts from women? Thus he replieth to them scurrelously, having seen that they regarded not his commands.
Whence note.
D. 1. Wicked Kings and Potentates summon out of hand all opposers of their lusts to appear.
D. 2. Persecuting powers, charge disobedience to their wicked commands, as a crime.
D. 3. Mighty persecutors question and threaten all that obey them not, with displeasure. Ver. 18.
4. The Midwives ansvvear and defense for themselves, doth novv follovv Ver. 19. Wherein marke.
1. Their boldnes in replying,Ver. 19 And the Midwives said unto Pharaoh, Sept. and Onk. the same, and so the rest. Here,
1. The repliers, the Midvvives, poor vvomen, terrified vvith the presence of a furious King.
2. The person and povver to vvhom they make their defense, Pharaoh, the King of Egypt, in whose power their lives seemed to be.
3. The reply, they boldy speak to him not fearing his wrath; so faith imboldned them.
2. The reason which they urge for defense of their non-execution of the Kings command, which is laid down in 3 portions.
Ver. 19.1. Because the Hebrew women are not as the Egyptian women, Sept. and Onk. same, — Jewish. Wherein.
1. They transferre the non-execution of the Kings commands upon the subjects, with whom they were to work.
2. On the different constitutions which God set between the Hebrew women and the Egyptian; and doubtles God did make a signal difference between them, in this sad time of persecution; which appears in the next head.
Ver. 19.2. Because they are lively. Hebr. Sam. Onk. the same. This clause is left out by the Sept. — Because they are wise, Onk. they are all perspicacious Ar. They are Midwives themselves. Syr. They are deligent and understanding in their minds. B. Uz. — More lively. Hierus. Targ. In this reason.
1. The subject spoken of is the Hebrew women, of whom the Midwives shew the difference in this and the following expression.
2. The attribute here given to these women, they were lively, or more lively than the Egyptian women, and therefore they could not so well deal with them.foreign The word here used. — is variouslly rendred; some make it to come of foreign that signified any beast that beareth, or bringeth forth; as if they had said, the Hebrew women are as strong as beasts in bringing forth, and need no midwives. Others take it from the word which signifyeth to live, and so use foreign as the participle helping, or making to live; whence the Caldees use it to expresse the name of midwives; so the Syr. and Ar. Mont. — They are midwives themselves. As the Hebrewes term midwives from their work in helping to bear or bring forth. So the vulg. Lat. They have the art or skill of midwiving: but generally it is read they are most lively, quick and strong in bearing.Ver. 19.
3. Because they bring forth before the midwives come in unto them. Or, are delivered ere the midwives come in unto them. Onk. same. — They bring forth before, &c. And have brought forth. Sept. same. Syr. Ar. the same. — Before we come to them they bring forth. Vulg. Lat. — Before the midwife come unto them, they pray before their Father which is in heaven, and he heareth them, and they bring forth. Targ. Hier. and I. Ben. Uz. The words in the Original are plain and import.
1. Their sudden delivery, before the midwives came.
2. Their safe delivery, under Gods gracious hand.
The glosse that they prayed to their Father in heaven is pious, but no such thing is reported by Moses.
Quest. Did those midwives speak truth or not?
Answ. Various are the resolutions of men about this.
1. Some make it meritoriously good to lye in such case who deserve no other than shame for it. Pap.
2. Others do expressely say that it was a lye which these midwives returned to Pharaoh and that God pardoned it, and blessed them notwithstanding. Cal. Aug, &c.
3. Others are of the mind, that what they said was true, though not the whole truth perhaps in some particulars. And how ever it may be slighted, yet considering that the principle by which they acted and answeared, was the fear of God, and the issue of all was Gods blessing, it seemeth probable that their report to the King was not so guilty of falsehood; which I conceive upon these grounds.
1. Was not God able to deliver these women without midwives? This cannot be denied.
2. Did not God as great things for them as this was and greater? This is clear.
3. Is it not said before, that the more they were afflicted the more God multiplied them?
4. These two midwives could not possibly attend all the Hebrew women; that brought forth; therefore they speak probably of such, with whom they found this true. 3. Therefore incline to think that however infirmity might accompany these women in that answear, yet that the substance of what they said was truth.
And hence observe.
D. 1. Weak women by faith and fear of God are inabled to stand before the threats of Kings.
D. 2. Faith helps poor women to give reason with boldnes unto Kings for not doing evill.
D. 3. God can make external difference upon his oppressed people from their oppressors.
D. 4. God hath made, and can make his persecuted creatures, more lively and strong to bear then others.
D. 5. God can prevent midwives, and deliver sooner, and better than they.
D. 6. Gods power and wisdom to save his Church is too hard for the power of Tyrants to destroy. Ver. 19.
5. The issue of these actings followeth, as given by God, both to the midwives, and and the children of Israel, expressed Ver. 20 and repeated as the occasion of Pharaohs further attempt to destroy the Church. Ver. 21. This therefore shall be considered with the last verse. In the. 20th verse these two good issues of providence are reported, against Pharaohs bloody designe.
Ver. 20.1. Gods dealing with the midwives upon their fear of his name. And or therefore God did good to the midwives or dealt well with them. Sept. Onk. Sam, &c. the same. Herein.
1. The term connective is considerable. (ן) Some read it, And, immediatly knitting this work of God unto that of the midwives, in saving the males of Israel alive; others read it illative and causal, therefore God did this, because the midwives feared him, and abstained from evill. Gods goodnes to them immediatly followeth upon their fear of him.
2. The matter connected. The proposition of Gods goodnes to the midwives. Wherein are considerable.
1. The authour of this well-doing, God himself.
2. The object of it, the two midwives forenamed.
foreign3. The good itself, which God did for them, it is expressed shortly, he dealt well with them, or did good to them.
Quest. What was that good which God did for them?
Answ. 1. Some say God built houses for them, but that will appear not so rightly to be applied to them. Ver. 21. Targ. Hier. and Uz. talk of these two women to be Jachebed and Miriam; but that hath bin rejected; and that from them should come the houses of the levites, and priests, or the priesthood and Kingdom; but these are vain.
2. The word here used is to be taken in the largest sense; and it noteth all effects of good, both in temporal and spiritual blessings. For unto the fear of God is all this good promised. 1. Tim. 4.8. So that, doubtles God did those women good, in preserving them from danger, in giving all outward blessings so farre as they vvere good for them, and especially adding Church blessings, spiritual good things, such as might perfect them to glory.
Ver. 20.2. The next issue is Gods goodnes unto Israel, in these vvords, And the people multiplied, and grew very mighty. Or vvaxed very strong, Sept. Onk. Sam, &c. to the same.
1. The subject of this providential good is the people of Israel; those who were destin'd to death and destruction.
2. The issue of goodnes itself, in two expressions.
foreign1. They were multiplied, as to their number which Pharaoh designed to diminish; they grew more and more numerous.
2.foreign They vvaxed very mighty or strong; that is, to their number vvas added strength, or might; such, though they did not use it against their oppressors, yet Pharaoh vvas afraid of it; so God gave them strength vvhen he thought to weaken them. In these by Gods over-ruling hand are better events brought about, than the King of Egypt intended; he meant to make the midvvives odious to God by murders, but God kept them in his fear from doing evill; and then afterward doth them good, in the vvay of their obedience. Again, he meant to diminish the number and strength of Israel but God increased both, to the glory of his ovvn name, and cast reproach upon bloody Princes.
Note here.
D. 1. The good return from God to creatures is neerly knit to their fear of him.
D. 2. God is the onelyonly benefactor or good doer to them that fear him.
D. 3. They that fear God and do good are sure onelyonly to receive good from him.
D. 4. All good temporal and eternal is intailed on them that fear the Lord and eschew evill.
D. 5. The people, destined to ruin by cruel powers in the world, are more regarded by God.
D. 6. Gods people shall grow to their just number and strength, against all bloody designes upon them.
D. 7. God is too hard for Pharaoh notwithstanding policy and cruelty, and so for all worldly powers.
3. The last bloody attempt of Pharaoh followeth, which closeth this chapter. Ver. 21.22. Wherein we have 2. things in general.
1. The occasion of this last designe. Ver. 21.
2. The attempt itself, in a bloody decree. Ver. 22.
1. In the first, two things occurre, which make up the occasion of this outragious act of Pharaoh.
1. The midwives fear of God, as it is thus recorded,Ver. 21 And it was because the midwives feared God. Sept. the same. — feared before God, Cald. The readings here agree. This was the first occasion which put Pharaoh upon this third execrable attempt; wherein are these terms.
foreign1. The term connecting, And it was, or afterward it came to passe, that is, after the midwives had made their answer, and Pharaoh saw, his designe did not take; the connection sheweth the order of events; after the former things were done, then that which followeth came to passe.
2. The matter immediatly connected, which is the first occasion mentioned, of Pharaohs further cruelty,foreign Because the midwives feared God.
1. The persons that gave this occasion, the poor midwives.
2. The work at which he was inraged, The fear of God, which doubtles importeth two things.
1. The cause, Gods fear in their hearts.
2. The effect, which was saving of the Males alive. Ver. 17.
Now when Pharaoh saw this, he sets upon another way to accomplish his designe. This is the first occasion.
2. The next event occasioning the following attempt,Ver. 21. is thus expressed, And he made them houses. The rational term (because) is here to be added; And because he made them houses, therefore Pharaoh sets upon another plot. Herein we may note,
1. The house-maker not Pharaoh maKing houses whither the Hebrew women should come to be delivered, that's a dream of impossibility, nor Israels making houses to protect the midwives, for they could not save themselves, but this house maker was God alone.
foreign2. The house making, He made houses, what meaneth this? Surely, this cannot be intended of material houses, such as we dwell in; though it figuratively is somtimes said, house, for house-hold; the phrase of Gods building houses in Scripture, is to make sure families, and settle and stablish them to those special uses, whereunto God intended them; as Gods making Samuel an house, and David an house, &c. was to set up their family unto the several uses of government, and Priesthood, unto which he appointed them, 1 Sam. 2.35. 2 Sam. 7.27. 1. Sam. 25.28. Now according to scripture use, this is the meaning of the phrase that God would build and set up families for several imployments in his Church, which is not made to women.
foreign3. The subject for whom these houses were made; this is noted, in that relative (them) which is a masculine in the Hebr. and therefore grammatically cannot relate to the Midwives, but to the people, the sons of Israel, spoken of Ver. 20. So that the second occasion of Pharaohs cruelty was, because he saw, how God blessed the children of Israel, and made them houses to establish them, therefore he layeth about him in another way to dispatch them betimes; so that the clear reading of this with the next verse might be, And it was, because the Midwives feared God, And so saved the males of Israel alive, And because, God made houses for them, that is, the sons of Israel, that Pharaoh charged, &c. They who transferre this to the Midwives are forced to make a change of gender; which, however somtimes it is, yet is not to to be made without necessity, as Exod. 2.17.
The fable of the Rabbins that the midwives were Jochebed and Miriam, and that they got them a good name in a strange nation, and made them houses of Kingdom and priesthood, we passe as a vain figment.
The relative noteth males, and the work of making houses is by sons, as is the usual language of Scripture and rationally it sute's here as an occasion of Pharaohs greater rage against Israel; therefore is this to be judged the true and proper reading and sense of this place. Ver, 27.
2. Now followeth the attempt itself, which is a more bloody injunction, for destroying the seed of Israel, Gods Church. Wherein.
1. The power injoyning,Ver. 22. Pharaoh commanded or charged. Sept. and Cald. same, &c. Now this tyrannical power can contain no longer, but seeing privat commands would not take upon the midwives, therefore from subtilty, he proceeds to open cruelty, and to put forth his power into a most horrid decree.
2. The parties commanded and injoined to be executioners of the Tyrants will, are All his people. Sept. and Cald. same,Ver, 22. &c. That there may not want bloody slaughter men, the King chargeth every man in his territories, and that doubtles under severe penalties to execute his will on Israel; whereunto also most of them were forward enough of themselves.
3. The bloody cruel charge itself, consisting of two parts.
1. Injoining the present murder of all males to be born.Ver. 22. Every son that is born ye shall cast him into the river. — Born to the Hebrewes. Sept. — Jewes. Cald. Onk. — Into Nilus. Ar.
1. The cruelty of the act, to throw children new born into the river and drown them.
2. The universality of the execution, every son, or male child, throw in all, spare not one. O bloody Tyran.
2. The other part of the charge is to reserve females to slavery, And every daughter ye shall save alive, Sept. and Cald. same. — Reserve them Onk. All readings to the same. Herein also,
1. The bitternes of the charge, keep them alive, or reserve life to them, but such as might be worse than death; being kept alive onelyonly to serve the lusts of wicked men.
2. The universality of it,Act. 7.19. every daughter, not one excepted; this, however it may seem to shew pity unto them, yet in the intention (which could not be good, they shewing so much cruelty to the males) was a most cruel designe to keep them alive, who were lesse able to resist their villany.
Quest. How long was this bloody decree in power for its execution?
Answ. 1. The time is not expressely noted in sacred Chronicle, yet some guesse may be made about it. 2. It is certain Moses was born under this decree, and lived 40 years in Egypt, and at that time. Act. 7.23. 3. It is evident, that some time after the King of Egypt died; which sought the life of Moses; but whether this were he that made the decree is doubted, however there was a succession of persecutors, as we shall see. 4. Many young ones went out from Egypt, and therefore all were not destroyed, it is probable therefore that the rigour of the law abated some years after; if it were not taken away; and it may be that law might dye with him that made it; but nothing certain is revealed of it. V. 22.
Observe hence.
D. 1. VnderUnder providence, wicked persecutors proceed in sin, as God in mercy unto his.
D. 2. The fear of God, and its effects in crossing commands of Tyrants, makes them more angry.
D. 3. Gods building up his House or Church is a grievous eye-sore unto its enemies.
D. 4. God makes sure houses for the sons of his Church, when persecutors destroy them, Ver. 21.
D. 5. Wicked persecutors proceed from secret subtilty to open cruelty.
D. 6. Bloody powers desire to make executioners enough to destroy the Church.
D. 7. Persecuting Kings do not intreat but command their people to be instruments of cruelty.
D. 8. It is the pitch of bloody rage to make innocent infants martyrs, & spare none.
D. 9. Drowning poor infant Church-members is an invention of cruelty.
D. 10. When Tyrants give life to any it is but to make it miserable.
D. 11. No sexe nor individual in them are exempted, from Tyrants oppression.
D. 12. God suffers persecutors to go to the utmost of their bounds appointed, Ver. 22.