Exodus (Teach the Text Commentary Series)

T. Desmond Alexander

• Publisher: Baker Books
• Year: 2016
• ISBN:
  9781493404841
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Focused Biblical Scholarship to Teach the Text EffectivelyThe Teach the Text Commentary Series utilizes the best of biblical scholarship to provide the information a pastor needs to communicate the text effectively. The carefully selected preaching units and focused commentary allow pastors to quickly grasp the big idea and key themes of each passage of Scripture. Each unit of the commentary includes the big idea and key themes of the passage and sections dedicated to understanding, teaching, and illustrating the text.The newest release in this innovative commentary series is T. Desmond Alexander's treatment of Exodus.

Exodus 1:1–22

Standing Up for God’s Kingdom

Big Idea

God’s people must face persecution from those opposed to the fulfillment of God’s will on earth.

Key Themes

• God’s people will be persecuted by those who set themselves up in opposition to God.
• A healthy fear of God prevents us from succumbing to pressure from others to do evil and produces positive results.

Understanding the Text

The Text in Context

The opening chapter of Exodus sets the background to the record of God’s dramatic deliverance of the Israelites from slavery in Egypt. Eventually, this results in the Lord coming to dwell among the Israelites, having entered into a special covenant relationship with them at Mount Sinai. At the outset of Exodus, however, God does not dwell with the Israelites, and their experience of life becomes exceptionally harsh when a new pharaoh instigates a program of hard servitude designed to restrict the growth of the Israelite population.

Historical and Cultural Background

The events narrated in Exodus 1 possibly occurred during the reign of Ahmose I (1550–1525 BC), who founded a new Egyptian dynasty, known today as the Eighteenth Dynasty. During his reign, he ousted from power the Hyksos from the Delta region of Egypt. The Hyksos were foreigners of Semitic origin who controlled the northern part of Egypt from about 1650 to 1550 BC. Ahmose’s success against the Hyksos may have encouraged him to suppress other non-Egyptian groups living in the Delta region.

As regards the location of the two cities named in Exodus 1:11, recent archaeological research suggests that Pithom and Rameses are to be located at Tell el-Retabah and Qantir/Tell el-Dab’a, respectively. Both of these locations now provide evidence that cities of significant size existed on what was then a major distributary of the Nile in both the fifteenth and thirteenth centuries BC, possible dates for the exodus. If the exodus is dated to the fifteenth century BC, the name Rameses in Exodus 1:11 is anachronistic (as it must be in Gen. 47:11). The Hyksos city at Tell el-Dab’a, known as Avaris, was possibly renamed Perunefer in the fifteenth century BC, only to be renamed Pi-Ramesses in the thirteenth century BC when Ramesses II (ca. 1290–1224 BC) made this location his residence.

Interpretive Insights

1:1–6 the sons of Israel who went to Egypt with Jacob . . . Joseph was already in Egypt. These verses form a short prologue to the book of Exodus. Apart from setting the scene for all that follows, the prologue links together the books of Genesis and Exodus. Without a knowledge of Genesis, the prologue is unintelligible. From Genesis we know (1) that “Israel” is an alternative name for “Jacob” (Gen. 32:28) and (2) that Joseph was sold into slavery by his brothers (Gen. 37:12–36), before becoming prime minister of Egypt (Gen. 41:38–45). Since Jacob’s family numbered seventy when they arrived in Egypt, their remarkable numerical growth takes on added significance.

1:7 the Israelites were exceedingly fruitful. Whereas verse 6 focuses on the death of Joseph’s generation, verse 7 emphasizes the population explosion of the Israelites. In doing so, verse 7 echoes the language of Genesis 1, where God blesses and commands humanity to be fruitful and multiply and fill the earth (Gen. 1:28; cf. 9:1, 7). The close correspondence in language strongly implies that the Israelites are fulfilling God’s creation mandate. In Genesis, the motif of numerical increase appears repeatedly in the divine promises made to the patriarchs, Abraham, Isaac, and Jacob (e.g., Gen. 12:2; 15:5; 26:4; 28:14; 48:4). The extraordinary growth of the Israelite population is a sign of divine blessing.

1:8–10 a new king . . . came to power in Egypt. A new era begins with the enthronement of a new monarch. Consistently, Exodus never identifies the Egyptian rulers by name. In spite of their exalted position within Egypt, they are portrayed as nonentities. In marked contrast, the Hebrew midwives are named (1:15). The Egyptian king’s fear of the Israelites causes him to oppress them harshly. But this is more than xenophobia, for his actions contravene God’s creation mandate. With good reason, the pharaohs of Exodus are portrayed as anti-God figures.

1:11–12 they put slave masters over them. Pharaoh oppresses the Israelites by having them construct cities. In doing so he usurps God’s place (see “Theological Insights”).

1:13–14 worked them ruthlessly . . . labor in brick and mortar. In describing the Egyptian oppression of the Israelites, these verses give emphasis to the Hebrew root ‘abad, “to serve,” which underlies the words for “worked” and “labor.” The repeated use of the root ‘abad reinforces the idea that the Israelites are Pharaoh’s “slaves” (‘abadim). Later in Exodus the Israelites will be invited by God at Mount Sinai to become his ‘abadim, exclusively committed to serving or worshiping (‘abad) him alone (cf. 23:25). The mention of “labor in brick and mortar” reflects accurately the Nile Delta setting, where stone is not immediately available for constructing buildings.

1:15–18 The king of Egypt said to the Hebrew midwives. In desperation the Egyptian king pursues an additional policy, hoping to restrict the growth of the male population of the Israelites. The disobedience of the two midwives is remarkable in the light of the Egyptian king’s absolute authority. These women put their own lives at risk in order to save the lives of the Israelite baby boys. The evilness of Pharaoh’s plan is evident in the fact that he looks to convert into agents of death those normally associated with bringing new life.

Scholars debate the ethnicity of the midwives.1 Were they Egyptians who served as midwives to the Hebrew women, or were they themselves Hebrews? On balance, it seems likely that they were ethnic Hebrews. The designation “Hebrew” (‘ibri; 1:15) is associated with Abraham in Genesis 14:13 and tends to be used by foreigners to denote Israelites (e.g., Gen. 39:14, 17; 40:15). Some ancient Near Eastern texts use the term ‘apiru/‘abiru to designate a group of people of lower social standing. Although it is possible to posit some link between ‘apiru/‘abiru and the Hebrew term ‘ibri, this need not mean that the two words are related.

1:19–21 The midwives answered Pharaoh, “Hebrew women are not like Egyptian women.” While some scholars suggest that the storyteller commends the deceptiveness of the midwives,2 the narrative itself gives no reason to doubt the truthfulness of their explanation. For standing up against Pharaoh, God rewards the midwives with children of their own, a further irony in the light of Pharaoh’s desire to restrict the growth of the Israelite population.

1:22 Every Hebrew boy that is born you must throw into the Nile. Pharaoh progresses from a disguised, but unsuccessful, policy of infanticide to one that openly involves all his people. Pharaoh probably encourages the Egyptians to implement his evil instructions on the basis of national security and self-preservation (cf. 1:9–10).

Theological Insights

The book of Exodus may be viewed as an uplifting account of how God delivers oppressed slaves from harsh exploitation, but the whole narrative takes on a deeper significance when we read it against the background of Genesis. In particular, Pharaoh is presented as an anti-God figure, whose actions are clearly intended to curb the fulfillment of God’s purposes on earth. Pharaoh’s antagonism toward the Israelites is much more than xenophobia. It is an attack on God and his will for humanity. This is even more noteworthy when we recall that the Egyptian pharaohs were viewed as divine beings.

Especially important in understanding the significance of Pharaoh’s anti-God behavior is the description of the Israelites’ remarkable numerical growth highlighted in verse 7. At the very outset of Exodus, the Israelites are presented as fulfilling God’s creation mandate for humanity by being fruitful and multiplying and filling the earth (cf. Gen. 1:28). However, they are soon enslaved by a wicked dictator, who malevolently acts to prevent the growth of the Israelite population. Pharaoh’s behavior underlines that he stands against the Creator’s plans for humanity as revealed in Genesis.

This opposition takes on added significance when we observe that God’s creation plan is to dwell with humanity on the earth. As Revelation 21–22 reveals, the greenfield site of Eden is to become a resplendent city where God will live in harmony with his holy people. Tragically, Adam and Eve’s betrayal of God in the Garden of Eden creates a major barrier to the fulfillment of God’s plan. As the Tower of Babel in Genesis 11:1–9 illustrates, although human beings are innately city builders, their ambitions are decidedly anti-God. Not only does God have no place in Babel, but the city builders foolishly believe that they can access heaven itself by building a tower. Against this background, the call of Abraham anticipates that one day God will establish his holy city on the earth (cf. Heb. 11:8–16). Ironically, in opposition to God, Pharaoh sets the Israelites to building store cities, not for God’s glory, but for his own. Yet the book of Exodus ends with the freed Israelites constructing a dwelling place for God on the earth. Released from the grueling task of building “store cities” (‘are miskenot; Exod. 1:11), the Israelites construct God’s “dwelling place” (mishkan; e.g., Exod. 25:9 [NIV: “tabernacle”]). God’s release of the Israelites from slavery needs to be seen as part of a larger story.

Teaching the Text

The initial episodes in the book of Exodus set the scene for God’s dramatic intervention to rescue the Israelites from slavery in Egypt. Apart from brief references to the midwives fearing God, who in turn rewards them (1:17, 20–21), the contents of chapter 1 focus mainly on Pharaoh’s mistreatment of the Israelites. As the antithesis of the one true and living God, Pharaoh is all that God is not. In large measure Exodus 1 reminds us of what the world is like when God is excluded.

The description of Pharaoh’s treatment of the Israelites is a chilling reminder of how easily one people group may turn against another, harshly exploiting them under the guise of national interest. From enormous empires to the smallest nations, history teaches us that the attitude of Pharaoh toward the Israelites is not unique. How often have we seen throughout the twentieth and into the twenty-first century ethnic, racial, religious, and national interests resulting in genocide? It is all too easy for one group of people to target another. Suspicion and hatred are easily fueled, especially through fear. Only faith in God can break down the barriers that alienate people from one another.

In reflecting on the events recorded in Exodus 1, it is easy to forget that Pharaoh relied on the support of ordinary Egyptians in order to implement his policies of exploitation, oppression, and genocide. We too may unwittingly be drawn to condone behavior that is inhumane and unjust. Sadly, history reveals that, in situations where one people group has sought to dominate another, too often Christians have fail...

Table of contents

• Cover
• Teach the Text Commentary Series
• Title Page
• Copyright Page
• Contents
• Welcome to the Teach the Text Commentary Series
• Introduction to the Teach the Text Commentary Series
• Abbreviations
• Introduction to Exodus
• Exodus 1:1–22
• Exodus 2:1–25
• Exodus 3:1–22
• Exodus 4:1–31
• Exodus 5:1–6:9
• Exodus 6:10–8:19
• Exodus 8:20–10:29
• Exodus 11:1–12:30
• Exodus 12:31–13:16
• Exodus 13:17–14:31
• Exodus 15:1–21
• Exodus 15:22–16:36
• Exodus 17:1–16
• Exodus 18:1–27
• Exodus 19:1–25
• Exodus 20:1–17
• Exodus 20:18–21:11
• Additional Insights
• Exodus 21:12–36
• Exodus 22:1–20
• Exodus 22:21–23:9
• Exodus 23:10–19
• Exodus 23:20–33
• Exodus 24:1–18
• Exodus 25:1–27:21
• Exodus 28:1–29:46
• Exodus 30:1–31:18
• Exodus 32:1–33:6
• Exodus 33:7–34:35
• Exodus 35:1–40:38
• Notes
• Bibliography
• Index
• Contributors
• Back Ad
• Back Cover