CRITICAL NOTES.—
Exodus 1:11. Pithom] P. = “a narrow place:” a city of Lower Egypt, situated on the eastern bank of the Nile: Gr. Patoumos (Gosenius). Raamses] Prob. = “son of the sun:” “should be looked for at the site of the modern Belbeis, called Pelusium in old time: day’s journey N.E. of Cairo, on the Syro-Egyptian road. As the name R. appears as a royal name, the city and province may have been called from it” (Fürst).
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 1:7-12
I. That a large population is of great advantage to a nation.
1. It gives an impulse to civilisation. The larger the number of people in a nation the greater likelihood of genius—business tact—invention—authorship—competition—and therefore of a complete civilisation.
2. It augments the force of the national prowess. A large population will be able to supply a large army. It will hold in terror the enemy.
3. It invests the nation with importance in the estimation of surrounding kingdoms.
II. That a large population sometimes excites the suspicion and envy of neighbouring kings. (Exodus 1:8-9.)
1. He was jealous of the numerical growth of Israel.
2. He was suspicious of what might befall his country in future exigencies.
III. That this suspicion frequently leads kings to practise the most abject slavery. (Exodus 1:11.)
1. It was cunning. He first got the Israelites to promise heavy rents—which they were unable to pay—this brought them into servitude—had some appearance of fairness on his part.
2. It was unjust. What right had this new king to interfere with the rapid growth of the Israelites, and still less to make it the occasion of their bondage. He should have rejoiced in their joy. A tyrant is insensible to any prosperity but his own.
3. It was painful. They had to pay heavy tribute—they were harshly treated. Slavery always occasions pain—mental, if no other—especially to those who have once enjoyed the happiness of freedom.
4. It was apparently productive of gain. “And they built for Pharoah treasure cities, Pithon and Raamses.” But what the Egyptians and their king gained in public buildings—they lost in sensitiveness of conscience—in force of manhood—in worth of character. No man can keep slaves without weakening the sensibilities of his moral nature—which are far more valuable than any property attained through the serfs. Slavery involves a loss of all that is noble in human nature—it leads to murder. (Exodus 1:22.)
IV. That slavery is an incompetent method of conquest. (Exodus 1:12.)
1. Because it does not gain the sympathy of the people it conquers.
2. Because it arouses the indignation of those who are subject to its cruelties. What would be the feelings of the Israelites as day by day they were made to build the treasure cities of Pharoah?—they would curse his very reign. Such treatment would offend their reason—affront their humanity—excite their passion—such people would be dangerous subjects to any ruler. It would have been a wiser policy to have made them his friends.
3. It does not save a Ruler from the calamity he seeks to avert. The slavery of the Israelites did not hinder their numerical increase—it alienated the sympathies of the increasing nation—and prepared the way for all the conflicts of the future history.
We may take this passage in a symbolical sense
AS SHEWING THE INCREASE OF THE CHURCH
I. Notwithstanding the removal of its chief officer. (Exodus 1:6) Joseph was dead—his example would be gone—his authority in the nation would be no longer on the side of Israel. Many will go to church when the chief Ruler of the nation does, who would never go otherwise; religion is fashionable then. His influence would be gone. His counsel would be inaccessible. To-day the church loses its chief officers, but it still grows.
II. Notwithstanding the decade of the generation. (Exodus 1:6.) The generation contemporary with Joseph was dead. A vast army of human beings had marched into the grave, yet Israel grew. So to-day men die, but the Church, by making new converts, multiplies her progeny to an almost incredible extent.
III. Notwithstanding the persecution to which it was subjected. (Exodus 1:11.) Israel was severely persecuted—was reduced to slavery. Kings have tried to reduce the Church—the truth—the Bible—the pulpit—the religious press to bondage—but the fiercer their despotism, the more savage their atrocities—the firmer and stronger has the Church become. The Church can never be put down by force. The Infinite Power is on her side. This is more than all that can be against her.
IV. Notwithstanding the artifices by which it was sought to be betrayed. (Exodus 1:15; Exodus 1:22.) The king tried to get the midwives to kill, at the birth, all the male children of the Israelites. Ultimately, an edict was passed that they were to be cast into the river. Both failed. So the Church has been in danger of losing many of its members through the treachery of the outside world, and through the daring cruelty of meddlesome men. Still it grows. May it soon fill the world, as the Israelites did Egypt.… All Church increase is from God—not from men—not from means.… God has promised to multiply the Church.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 1:7. That under favourable conditions of climate and health, nations have, within themselves, a great power of numerical increase. That the blessing of God is the great secret of true prosperity.
That there are times when the Divine promise appears to reach more rapid fulfilment.
The larger the population of a nation, the greater are its capabilities of sympathy, mutual dependency and help, and oftentimes the greater difficulty in its right government.
The Divine goodness is seen in the prosperity of nations.
A NEW KING
I. He was out of sympathy with the purpose and providence of God. He endeavoured to diminish a people whom God wished to multiply, to oppress a people whom God had led under his authority. Many kings, by their conduct—their enactments—their selection of counsellors—shew themselves to be out of sympathy with the Divine King.
II. He was out of sympathy with the conduct of his predecessors (Exodus 1:8.) He knew not Joseph—and had no desire to aid or succour the people whose history was associated with that revered name Kings are not often harmonious in their method of government—under one reign the Church is safe and peaceful—under the next it is probably persecuted. One king unbinds the legislation—discards the friendship, and religious toleration of another.
III. He was envious in his disposition. (Exodus 1:9.) He envied and feared—the number—the strength—the military prowess of the Israelites—fears unfounded. But, by the force of his own envious disposition, and its consequent despotism, he made an otherwise peaceable people his enemies. Envious men generally bring on themselves the evils of which they suspect the innocent to be guilty. An envious spirit is sure to bring a king into difficulty.
IV. He was cunning in his arrangements. (Exodus 1:10.) He involved the Israelites in heavy debt—tried to depress their spirit—to enervate their moral nature—to degrade their humanity—and so to deprive them of the time—opportunity—means—or disposition of joining, in case of war, another nation against himself. A cunning king is sure to outwit himself. Policy is a weak basis for a throne—it invites suspicion—alienates respect—leads to ruin.
V. He was cruel in his requirements. (Exodus 1:11-12.) The Israelites were to pay tribute—Taskmasters were set over them—they had to build treasure cities without remuneration. They were deprived of the right and value of their own labour—this not to serve any philanthropic, or heroic purpose—but to satisfy the envious passion of a cruel monarch
VI. He was thwarted in his project. (Exodus 1:17.) The midwives spared the male children, contrary to the wish of the king. Mere power cannot always command obedience. It is sometimes defeated by weakness. Cunning is sometimes overcome by the Godly simplicity of a few women. Despotism is subdued by womanly tenderness. Heaven is on the side of the oppressed.
The difference in character, intention, and disposition, between the successive occupants of official position.
Changes in the official positions of a country often affect the Church. God can make are cunning envy of a cruel king subserve His purpose, and aid His Church.… Good men, when dead, are frequently lost sight of, and their deeds are forgotten.
Nothing sooner perisheth than the remembrance of a good turn [Trapp].
The vicissitudes of power:—
1. Are independent of past services.
2. Are independent of moral character.
3. Are frequently dependent upon the arbitrary caprice of a despotic king.
When forsaken by the king, a good man still has God to fall back upon. It is often at such times that he finds religion the most helpful—then the Divine consolations more than make up for the loss of the human.
Exodus 1:9. A bad king will make a wicked people:—
1. He will influence the weak by his splendour.
2. Terrify the timid by his power.
3. Gain the servile by his flattery.
4. Gain the simple by his cunning.
5. Sometimes gain the good by his deception.
An envious spirit magnifies its difficulties.
Moral goodness is the only thing worth envying in the life of a nation—power and numbers generally excite the ambition of monarchs.
Many wicked rulers cannot bear to witness the prosperity of the Church.
The prosperity of the Church is apparent to her enemies.
Exodus 1:10. Kings ought to know better than to convene councils to oppose the intentions of God. Such conduct is:—
1. Daring.
2. Reprehensible.
3. Ruinous.
4. Ineffectual.
The end and design of the council was:—i. To prevent the numerical increase of Israel. ii. To enfeeble the military power of Israel. iii. To detain the Israelites in permanent bondage.
Wicked rulers encourage all under them to set against the Church.
Policy and strength are combined in the world to vex God’s people.
The design of worldly wickedness is to keep God’s Church from growing.
It is usual with worldly powers to suspect God’s people of treachery.
Sinful rulers project wars, and then blame the innocent for them.
Worldly powers are solicitous that God’s Church may not get out of their hands … Earth and Heaven are frequently in conflict over the Church.
It has been the policy of tyrants to represent the Church as dangerous.
Cunning the worst, the most degrading, and unsuccessful policy of kings.
Kindness is the most effective argument. Had the new king shewn sympathy with the Israelites, they would have become his willing allies in war, his obedient citizens in peace; whereas now they are his most inveterate enemies. A cunning policy is a losing one.
Exodus 1:11. The taskmasters of the world:—
1. Sin is a taskmaster.
2. The rich are often taskmasters.
3. The ambitious are often taskmasters. These taskmasters are:—i. Authoritative; “They did set over thee.” ii. Painful; “To afflict thee.” iii. Inconsiderate; “Burdens.”
That God allowed his people thus to be enslaved and afflicted:—
1. A mystery.
2. A problem.
3. A punishment.
4. A discipline.
God can make a nursery for His Church anywhere.
God knows where to put His Church to school.… God knows the best preparation for the future of the Church.
The Church must not measure the love of God towards her by the affliction she endures, but by His purpose therein.
Subtle counsels against the Church soon bring forth cruel practices.
Exodus 1:12. Moral growth proportionate to affliction.
1. This is true of individual moral character.
2. This is especially true in the developement of the Church.
Why does persecution and trial operate thus:—
1. To manifest the love of God towards His Church.
2. To manifest the power of God over His enemies.
3. To fulfil the promise of God made to the good.
4. To manifest His providence towards the Church.
5. To strike terror into the hearts of tyrants.
6. To manifest the divinity of truth, and pure moral character.
God can soon find taskmasters to afflict an idolatrous church.
Tyrants find grief where they expected joy.
God is with the Church, even in her bondage.
The land of shelter becomes the house of slavery.
The place of our satisfaction may soon become the scene of our affliction.
The divine chastisements tend more to growth than to destruction.… All true growth and progress are characterised by pain.… Comfort and sorrow, growth and slavery, are made to unite in the discipline of the Church.
Welcome, bondage! if it is only accompanied by increased moral energy.
As the ground is most fruitful that is most harrowed. The walnut-tree bears best when most beaten. Fish thrive best in cold and salt water than in warm and fresh [Trapp]. The Egyptians were grieved:—
1. Because their plots were a failure.
2. Because their cruelty was unavailing.
3. Because they had exasperated an enemy they could not subdue.… Half the grief of the world is occasioned by the failure of wicked and cruel purposes.
ILLUSTRATIONS
Exodus 1:8-11. If the mountains overflow with waters, the valleys are the better; and if the head be full of ill-humours, the whole body fares the worse. The actions of rulers are most commonly rules for the people’s actions, and their example passeth as current as their coin. The common people are like tempered wax, easily receiving impressions from the seals of great men’s vices; they care not to sin by prescription and damn themselves with authority. And it is the unhappy privilege of greatness to warrant, by example, others’, as well as its own sins, whilst the unadvised take up crimes on trust and perish by credit [Harding’s Sermons].
Exodus 1:11. As we say of fire and water, and as the Romans said of Caligula, “Nemo melior servus, nemo pefor dominus,” we may say of the Church’s enemies—“They are very bad masters, executing their own lusts and cruelty against God’s people, yet very good servants, if the Divine hand makes use of them for the Church’s service;” just like the good husbandman, who makes use of briars and thorns which, though they be fruits of the curse, and cumber the ground, yet he will suffer them to grow in hedges, that he may make them a fence unto his fruitful ground [Strickland].
Exodus 1:12. Even as the palm-tree, the more it is laden and pressed down, the more it groweth and stretcheth out, or spreadeth its boughs in length and breadth: so, likewise, the Church, the more she is persecuted and afflicted, the more force, courage, and liveliness she taketh to herself. Like as roses and lilies are accustomed to flourish and to increase among thorns: so is this a common thing for the Church to flourish in the midst of persecutions.