Exodus 1

Exodus 1:1

NOw] or rather And according to the Hebrew importing a continuation of that Story, which (though it conclude the Book of Genesis) is not yet concluded. It is an observation of some, that (among the Hebrews, Chaldees, and Greeks) Writers begin their Discourses, with words of coherence, not to the words or matter next precedent, but to their own foregoing thoughts, to which the words following do agree. But it is more reasonable, to suppose that somewhat of the beginning of the book is wanting, or that the books are divided, which before were united: for so it was with the five books of Moses, which Originally made but one Volume, though now they be divided into five; as is observed in the generall Argument of the Pentateuch.

houshold] That is, his Children, and Nephews, for servants (who were not of the tribes of Israel) were not taken into this accompt.

Exodus 1:2

Reuben, Simeon,] The children of Israel or Jacob, are often reckoned, as Genesis 35:22. Chap. 45. 8. Chap. 49. 3. Exodus 6:14. 1 Chron. 2. 1. and in a divers order, upon divers occasions, as in the next verse, and on vers. 6.

Exodus 1:3

Benjamin] Benjamin was the youngest, and so should have been named last, if he had been ranked by his age: but he is here placed the seventh in order, as the youngest of the sonnes of Jacobs wives, and before the rest, because they were the sonnes of the handmaids, and of them the first named are the children of Bilhah (Rachels handmaid) Genesis 30. 3. and then the children of Zilpah, (Leahs handmaid) Genesis 29:24. Joseph is not written in this Registry, because he was in Egypt before these came thither.

Exodus 1:5

the souls] That is, the persons, Deuteronomy 10:22.

loynes,] Heb. thigh.

seventie souls] Deuteronomy 10:22. See Annot. on Genesis 46:27.

Exodus 1:6

and all his Brethren] Here Joseph is named first, in regard of the preeminence of his dignitie, not by the precedence of his birth: for many more of his Brethren were lder then he: nor of his death, for some dyed before him, and some lived after him.

all that generation] Or kindred, as some read, but the Hebrew word Hador properly signifieth a generation, and by generation is meant all of that age or time with Joseph and his Brethren, whether Hebrews or Egyptians: this (by probable computation) was about the 109. yeare of the Israelites abode in Egypt.

Exodus 1:7

the land was filled with them] Vers. 12. not the land of Egypt, but the Province or land of Goshen, (allotted to the Israelites for their habitation) This multiplication of so many (whereof see the generall Argument of this Book) from so few at first, in so short a space, (for it was from the death of Joseph to the beginning of their afflictions, as is diligently computed about, or not much above fiftie yeares) might come to passe, by beginning to be fruitfull sooner, and continuing longer then other women, by bringing forth many at a birth: and that might be the rather, because (as Philosophers and Physicians say) there are seven severall Cells for conception, wherein may be formed so many distinct Embryons, which proceeding to a perfect shape, may be so many children: and as (upon experience) it is reported, that some have brought forth five at a birth, foure times over, that is twentie, Arist. hist. animal. 50: 7. 100: 4. And as by such frequent conceptions their number might much increase, so also by Gods withholding of abortion, whereby that which was conceived, was happily brought on to a perfect birth.

Exodus 1:8

a new king] Acts 7:18. whom some Historians call Mephis, some Ramesses, some Armesesnianus, some Amonophis, or Amenoptes: but as this King knew not Joseph, though dead not much above fiftie yeares before him, so may this King well be unknown to Writers, which were many hundreds of years, in time behind him: and he might be called a new King, because he was of another race, or family, from the former, or for that he took up a new way of government, or had new devices to bring about the Innovations he had designed.

Exodus 1:9

moe and mightier] Not absolutely moe and mightier then all the Egyptians; but comparing the Province, or Country where they were planted, with any of the like compasse, the Israelites in number farre exceeded them, and so (by their increase) grew stronger then their enemies, Psalms 105:24.

Exodus 1:10

dealt subtilly] See also Acts 7:19.

lest they multiply] They were multiplyed before, vers. 7. and that the Egyptians confessed, and complained of in this verse: therefore they take new counsels and courses to prevent their further increase.

Get them up out of the land] Into Canaan and so we shall lose the commoditie, which we might reap by their riches, and service, while they are kept under our subjection. Envy at their number, feare of their Power, covetousnesse of gaine by their service, and hatred of their Religion, (whereof see Exodus 8:26.) made them desirous to retaine them, as captive slaves, whom their fathers received as guests, and enjoyed as friends, and as benefactors.

Exodus 1:11

Taskmasters] Heb. Masters of tribute: which may be exacted as well in worke as in money.

Afflict them with their burdens] This God foretold Abraham, Genesis 15:13. the cause whereof, was not meerely the suspition, subtiltie and malignitie of Pharaoh, and his People: but it is like, the Israelites procured this unto themselves by their provocations of God, by their Idolatries: as appeareth by Joshua 24:14 Ezek. 20. 7, 8 9. and chap 23. 3.

treasure cities] Cities of Tabernacles, as the vulgar Latine turnes the Hebrew word, mis chenoth, which may be rendered rather, Repositories: and they might be Storehouses of Artillery, Granaries for Corn, and Treasuries for royall and publique riches: but certaine it is that the Egyptians imployed the Israelites, in raising so many and so great buildings, (whether of Cities, Castles, or Treasuries) as might still keep them in a painfull, and servile condition.

Pithom and Ramesis] Two cities situate in the confines of the kingdome: and for the latter, it is to be observed, that there was a part of the countrey of Egypt, called the land of Remesis, which was given to the Israclites by Pharaoh, (for their possession) at their entrance into Egypt. Genesis 47:11. called the best of the land: there they built a citi, and called it by the name of the whole Countrey: because it was the best part of the land of Egypt, Genesis 47:11. Or Moses might give it the name, which it had when he wrote his History, though it might be called by another name, when it was built: some take it for a citie called Pelusium, different from Ramesis forementioned: Genesis 47.

Exodus 1:12

The more they multiplyed] Heb. and as they afflicted them, so they multiplyed. Feare and hard usage was in ordinary operation like to give impediment to procreation of children, but (that their fruitfulnesse might appeare to be by the especiall blessing of God) the more they are molested, the more they are multiplyed; as is said of Camomile, the more it is troden, the faster it groweth: but with this difference, that it is naturall to that hearb to thrive by oppression, but it is not so by the nature of man, but by the favour of God, for the godly to prevaile against persecution: which may be one great cause, why they should wish well, and beare good will, unto thir enemies, since though thy meane them never so much hurt, their malignitie may become an occasion of very much good unto them: as the grudge of Josephs brethren was converted to his honour, and to the comfort of himselfe and them, and of many thousands moe. Genesis 50:20. And hereby we may observe that of the Wise man made good, against the wicked Policie of the world, There is no wisdome, nor counsell, nor understanding against the Lord, Proverbs 21:30.

they were grieved because] They meant to grieve the Israelites, and themselves are grieved: so their punishment is sutable to their sinne. (and a great sinne it was to grieve not for their own wickednesse, but for anothers welfare) and envy becometh both their crime, and their curse.

Exodus 1:14

All manner of service] Both in the field, and in the citie, to man and to beast: many whereof were so base, that such as were ingenuous might disdaine them, and so toylesome, that those who were weake and tender could not indure them.

Exodus 1:15

Shiphrah and Puah] That these were Egyptian and not Hebrew midwives is conceived by their answer, vers. 19. wherein they speake of the Hebrews, as differing from themselves: but some rather thinke, they were Hebrew midwives: because it is not like (say they) that the Hebrews would admit of those that were Egyptians at their labour, and that to have obtruded such upon them, would soone have discovered that the male children were made away by tho Kings command: yet that seemes mor probable, then that the Hebrew women should either for feare, or hire, be drawn to destroy all the males that were born of their own people: and though these midwives be said to feare God, vers. 17. that phrase doth not necessarily inferre that they were right in Religion, as we see Jonah 1:16. But the greatest doubt is, why these are mentioned, and none else? why two and no more? The question is not easily resolved: some conceive these midwives were such as were of note, and use in noble families, and so might do cruell execution upon the chief of all the Hebrew children: but the Egyptians made no such difference of the Hebrews how noble soever some were by birth, they were all made base by slavish servitude: yet these midwives might be Mistresses of that art, and so by them others might receive that charge, which they received from the King, and they might receive it from him being much imployed by the women of his Court.

Exodus 1:16

stooles] The Hebrew word obnajim (found only in this place) is taken particularly for a stoole, or seat framed for the use of women in travell, that the midwife may doe her office, with more ease, and safetie to the mother, and the child.

kill him] By strangling or otherwise, so as may be done with most expedition and certainty, lest they should doe the like to the Egyptians, if they were suffered to live to be men: and yet it must be done cunningly, and secretly, with some private pinch, that the child may be thought to have had some mishap in the birth; which cunning practise (though for a while it might) could not long be concealed: but malice is so blind, that it seeeth but a little way beyond it selfe; the foiles and failings with the just recompences of it, are neither foreseen nor feared by the malicious, untill they are surprised by them.

but if a daughter] They were content they should live; because of their infirmitie, unable to resist their rigour, and because they were desirous to reserve them for their sensuall satisfaction, being more beautifull then the Egyptian women: See the last annotat. on this chapter.

Exodus 1:17

feared God] To feare God, and honour the king, are the sociable duties, of pious persons, and loyall subjects, 1 pet. 2. 17. while the subordinate power doth not controll the supreame, but if so (as in this place) the resolution of the same Apostle must be our rule. We ought to obey God rather then men, Acts 5:29.

Exodus 1:19

Hebrew women are lively] The Hebrew word Haioth which signifieth quicke, or quickning, may note (as the Vugar Latine rendereth it) a skill, quicknesse, or dexterity in doing the office of a midwife, which is many times prevented by the expedition of the birth: and it may be, (as some Rabbines conceive) they might expresse the promptnesse of the Hebrew mothers, in this manner, by a comparison of contempt, (that they might be the lesse suspected by Pharaoh of pitie or partialitie towards them) as if they would have them to be taken to be like unto beasts who (when they bring forth) have no need or use of midwives assistance, they are so quick and lively in their deliverance. But it is most like that the Hebrews (acquainted with the cruell command of the King) might rather make use of their ordinary neighbours, for assistance to travelling women, then commit themselves to the hands of professed midwives of the Egyptian Nation and (if obedient to the Kings command) professed murderers yet it might be true of many of them, that they were delivered, before the midwives came unto them: for those that are laborious (when they are with child) have quicker labour, (when their burden cometh to the birth) then others have. Howsoever this answer of the midwives is diversly censured; for some from their feare of God, mentioned, vers. 17. and the recompence of their pitie vers. 21. inferre, that they made a free and bold profession of their faith, avowing to the face of Pharaoh, (with adventure of their lives) that the power and favour of God was with them, and therefore (notwithstanding the Kings command) they would doe nothing against them: and yet it i generally conceived, that herein (to save the little Jews alive) they told the king an officious lye (as Rahab did, Josh. 2. 5, 6. and David, 1 Samuel 21:2. and Elisha, 2 Kings 6:19.)

Exodus 1:21

made them houses] In this or the like expression, God often professeth favour to those he loveth: as 1 Samuel 2:35. 2 Samuel 7:11. 1 Kings 2:24. & chap. 11. 38. Which phrase importeth not so much the place of habitation, or abode, as the blssing of families with increase and prosperitie, as by a numerous, long lived, and prosperous off-spring: and the offspring (in the Hebrew Tongue) may be the rather called an House, because the word Ben, a sonne, is derived of the word Bana, which signifieth to build, for of children are families made up, as houses of the materialls, whereof they are composed. Hence some inferre, the officious lie of the Midwives was lawfull: but their act being a mixt act, consisting of Pietie to God, pitie to his people, and fallacie in lying to the King; the two first graciously accepted, and rewarded by God, the third was mercifully passed by and pardoned by him.

Exodus 1:22

And Pharach charged all his people] The Midwives being as kind to the male children, as Pharaoh to the females, (vers. 16. & 22.) he giveth the charge more generally, and (that no doubt) with commination of crueltie on those who could not find in their hearts to be so cruell, as he would have them: which tooke such effect (at least for a time) that the parents of Moses could not long conceale him, Chap. 2. vrs. 3. yet this violence did not continue all the time of the Israelites continuance in Egypt, because there were many young Hebrewes, under twenty yeares old, when they went out of Egypt: and it is like, this bloudy decree died with the death of the Tyrant that made it; and that he died the sooner, because he was so cruell, according to the prophecie of the Psalmist, Psalme 55. 23.

cast into the river] In the Hebrew there is no mention of the River: but that is the meaning whereby it might be knowne, whether the Midwives obeyed the Kings command or no: wherein is observable the practise of Tyrants, which is to make up their bloudy plots, sometimes with Fox-like subtiltie, and sometimes with Lion-like crueltie: so (according to the Proverbe) the Lions skin pieceth up the Foxes, as well as the Foxes doth the Lions, as they see occasion to make use of either.

and every daughter] When the charge was given to the Midwives to murder the Males, it was with caution, and exception, to save the Females alive, 5: 16. and now it is enlarged to all the people, to be slaughtermen to the sonnes of the Hebrewes, the Tyrant still continueth his reservation of the daughters, that they might be spared, and kept alive; but this was not out of pitie towards them, but because he had no such feare of them, as of the other sexe: and it is like, the daughters of God were more pleasing to these sonnes of men, (as the daughters of men were to the sonnes of God, Gen. 6. 5: 2.) then their owne native Countrey-women: and so they would keepe them, either for their lust, or to raise a fairer and more beautifull breed then their owne: For some such reason was it, that Abraham feared the beauty of his wife, would be a snare to his life among the Egyptians, and that (according to his feare) it came to passe, that the Princes of Pharaoh commended her, and thereupon she was taken into his house, Genesis 12:14-15. This was another Pharaoh, much ancienter, then the Pharaoh mentioned in this story. See Annot. in Genesis 12:15.