Exodus 1:8

Exodus FOUR SHAPING CENTURIESExodus 1:1 - - Exodus 1:14 . The four hundred years of Israel’s stay in Egypt were divided into two unequal periods, in the former and longer of which they were prosperous and favoured, while in the latter they were oppressed. Both periods had their uses and place in the shaping of the nation and its preparation for the Exodus. Both carry permanent lessons. I. The long days of unclouded prosperity. These extended over centuries, the whole history of which is summed up in two words: death and growth. The calm years glided on, and the shepherds in Goshen had the happiness of having no annals. All that needed to be recorded was that, one by one, the first generation died off, and that the new generations ‘were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty.’ The emphatic repetitions recall the original promises in Genesis 12:2 , Genesis 17:4 - Genesis 17:5 , Genesis 18:18 . The preceding specification of the number of the original settlers {repeated from Genesis 46:27 } brings into impressive contrast the small beginnings and the rapid increase. We may note that eloquent setting side by side of the two processes which are ever going on simultaneously, death and birth. One by one men pass out of the warmth and light into the darkness, and so gradually does the withdrawal proceed that we scarcely are aware of its going on, but at last ‘all that generation’ has vanished.

The old trees are all cleared off the ground, and everywhere their place is taken by the young saplings. The web is ever being woven at one end, and run down at the other. ‘The individual withers, but the race is more and more.’ How solemn that continual play of opposing movements is, and how blind we are to its solemnity! That long period of growth may be regarded in two lights. It effected the conversion of a horde into a nation by numerical increase, and so was a link in the chain of the divine working. The great increase, of which the writer speaks so strongly, was, no doubt, due to the favourable circumstances of the life in Goshen, but was none the less regarded by him, and rightly so, as God’s doing. As the Psalmist sings, ‘ He increased His people greatly.’ ‘Natural processes’ are the implements of a supernatural will. So Israel was being multiplied, and the end for which it was peacefully growing into a multitude was hidden from all but God. But there was another end, in reference to which the years of peaceful prosperity may be regarded; namely, the schooling of the people to patient trust in the long-delayed fulfilment of the promise. That hope had burned bright in Joseph when he died, and he being dead yet spake of it from his coffin to the successive generations. Delay is fitted and intended to strengthen faith and make hope more eager. But that part of the divine purpose, alas! was not effected as the former was.

Exodus 1:8 . There arose a new king — One of another family, according to Josephus; for it appears from ancient writers that the kingdom of Egypt often passed from one family to another. That knew not Joseph — All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Revelation 14:13 .

(8) There arose up a new king. —A king of a new dynasty might seem to be intended. Some suppose him to be Aahmes I., the founder of the eighteenth dynasty of Manetho; others suggest Rameses II., one of the greatest monarchs of the nineteenth. The present writer inclines to regard him as Seti I., the father of this Rameses, and the son of Rameses I. Seti, though not the actual founder of the nineteenth dynasty, was the originator of its greatness. (See Excursus I. “On Egyptian History, as connected with the Book of Exodus,” at the end of this Book.) Which knew not Joseph.—It seems to be implied that, for some considerable time after his death, the memory of the benefits conferred by Joseph upon Egypt had protected his kinsfolk. But, in the shifts and changes incident to politics—especially to Oriental politics—this condition of things had passed away. The “new king” felt under no obligation to him, perhaps was even ignorant of his name. He viewed the political situation apart from all personal predilections, and saw a danger in it.

A new king, i.e. another king; one of another disposition, or interest, or family; for the kingdom of Egypt did oft pass from one family to another, as appears from the history of the Dynastics recorded in ancient writers. Which knew not Joseph, or, acknowledged not the vast obligations which Joseph had laid not only upon the kingdoms of Egypt, and the king under whom Joseph lived, but upon all his successors, in regard of those vast additions of wealth and power which he had made to that crown. This phrase notes his ungrateful disowning and ill requiting of Joseph’s favours. For words of knowledge in Scripture commonly include the affections and actions; as men are oft said not to know God, when they do not love nor serve him; and God is said not to know men, when he doth not love them.

Verse 8. - There arose up a new king . It is asked, Does this mean merely another king, or a completely different king, one of a new dynasty or a new family, not bound by precedent, but free to adopt and likely to adopt quite new principles of government? The latter seems the more probable supposition; but it is probable only, not certain. Assuming it to be what is really meant, we have to ask, What changes of dynasty fall within the probable period of the Israelite sojourn in Egypt, and to which of them is it most likely that allusion is here made? Some writers (as Kalisch) have supposed the Hyksos dynasty to be meant, and the "new king" to be Set, or Salatis, the first of the Hyksos rulers. But the date of Salatis appears to us too early. If Joseph was, as we suppose, the minister of Apophis, the last Hyksos king, two changes of dynasty only can come into consideration - that which took place about B.C. 1700 (or, according to some, B.C. 1600 ), when the Hyksos were expelled; and that which followed about three centuries later, when the eighteenth dynasty was superseded by the nineteenth. To us it seems that the former of these occasions, though in many respects suitable, is (a) too near the going down into Egypt to allow time for the multiplication which evidently took place before this king arose (see ver. 7), and (b) unsuitable from the circumstance that the first king of this dynasty was not a builder of new cities (see ver. 11), but only a repairer of temples.

We therefore conclude that the "new king" was either Rameses I., the founder of the nineteenth dynasty, or Seti I., his son, who within little more than a year succeeded him. It is evident that this view receives much confirmation from the name of one of the cities built for the king by the Hebrews, which was Raamses, or Rameses, a name now appearing for the first time in the Egyptian dynastic lists. Who knew not Joseph . Who not only had no personal know]edge of Joseph, but was wholly ignorant of his history. At the distance of from two to three centuries the benefits conferred by Joseph upon Egypt, more especially as they were conferred under a foreign and hated dynasty, were forgotten. Exodus 1:8

8 . there arose a new king ] Implying the rise of a king whose reign began a new policy. The king, to judge from v. 11 (see the notes on Pithom and Raʿamses), will have been Rameses II, the third ruler of the 19th dynasty (b.c. 1300–1234 Petrie; 1292–1225 Breasted): set further the Introduction, § 4. According to Genesis 41:46 (P), Genesis 41:53 f., Genesis 45:6 , Genesis 50:22 (E), and Exodus 7:7 ; Exodus 12:40 f. (P), the birth of Moses took place 430–(110–39)–80 = 279 years after Joseph’s death. But there are many indications that the chronological statements of P are of slight value (cf. on Exodus 2:23 a, Exodus 12:40 , and the writer’s Genesis , pp. xxvi–xxxi). knew not Joseph ] Not only lit., was not acquainted with Joseph but also, it is implied, did not remember his services to Egypt, and have no thought or care for his people. Comp. Jdg 2:10 b. 8–14 . The first measure taken to check the increase of the Israelites: they are set to do forced labour on public works in Egypt.