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We have here, I. God's kindness to Israel, in multiplying them exceedingly, (Ex 1:1-7). II. The Egyptians' wickedness to them, 1. Oppressing and enslaving them, (Ex 1:8-14). 2. Murdering their children, (Ex 1:15-22). Thus whom the court of heaven blessed the country of Egypt cursed, and for that reason.
1-22
The Israelites Oppressed in Egypt (1588 BC)
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以色列人在埃及受欺壓（主前 1588 年）
¹ 以色列的眾子，各帶家眷，和雅各一同來到埃及。他們的名字記在下面： ² 有流便、西緬、利未、猶大、 ³ 以薩迦、西布倫、便雅憫、 ⁴ 但、拿弗他利、迦得、亞設。 ⁵ 凡從雅各而生的，共有七十人。約瑟已經在埃及。 ⁶ 約瑟和他的弟兄，並那一代的人都死了。 ⁷ 以色列人生養眾多，並且繁茂，極其強盛，滿了那地。
在這幾節經文裏，我們看到：1. 十二位先祖（正如徒 7:8 稱呼他們）名字的列述。他們的名字在聖經中屢屢重複，為要使我們不致像對其他生僻名字那樣覺得陌生，而是因屢次出現便對我們熟悉起來；又表明神屬靈的以色列對祂何等寶貴，祂何等喜悅他們。2. 雅各家下埃及時人數的記錄；他們共計七十人（出 1:5），與我們在創 46:27 所見的計算一致。這數目與創 10:1-32 所記載遍滿地面的列國數目恰好相同，因為至高者將地業分給列邦，將世人分開，就照以色列人的數目，立定萬民的疆界，正如摩西所觀察的（申 32:8）。此處特意記下這事，為要使他們在埃及的增多更顯奇妙。當知，那些後來大大增多的人，常回想自己起初何等微小，是有益的（伯 8:7）。3. 約瑟的死（出 1:6）。那一代的人漸漸都過去了。也許雅各的兒子們去世的時間相差不遠；因為除了便雅憫之外，最大的和最小的之間年齡相差不超過七年；而死亡一旦臨到一家，有時在短時間內便將其一網打盡。約瑟這家族的棟樑一倒，其餘的人便很快相繼離世。當知，我們當看自己、看弟兄、並一切與我們交往的人，都是將死、即將離世的人。這一代過去，正如前一代過去一樣。4. 以色列在埃及奇異的增多（出 1:7）。此處用了四個詞來表達：他們生養眾多，並且繁茂，如同魚或昆蟲一般，以至於加增；又因普遍健康強壯，便極其強盛，幾乎開始在人數上超過當地人，因為那地各處、至少歌珊他們自己的地業，都滿了他們。當注意：（1）雖然無疑他們此前已經相當增多，但似乎直到約瑟死後，這增多才開始被看作不尋常。這樣，當他們失去他保護的好處時，神便使他們的人數成為他們的防禦，他們變得比從前更能自衛。若神在我們最需要的時候為我們保留朋友親屬，又在他們可以更好地被挪去之時將他們取去，我們當承認祂是智慧的，不要抱怨祂對我們苛刻。我們的約瑟——基督——死後，祂福音的以色列便顯著地加增：而祂的死對此大有影響；這正如一粒麥子落在地裏死了，就結出許多子粒來（約 12:24）。（2）這奇妙的增多是早已賜給列祖之應許的應驗。從亞伯拉罕蒙召、神初次告訴他要使他成為大國之日起，到他的後裔出埃及為止，共計四百三十年；頭一個二百一十五年間，他們只增到七十人，但在後半段，這七十人卻增至六十萬能打仗的男丁。當知：[1.] 有時神的護理似乎在很長一段時間內與祂的應許相悖、背道而馳，為要試驗祂百姓的信心，並使祂自己的大能更得尊崇。[2.] 神應許的成就雖然有時遲緩，卻總是確定的；因為這默示有一定的日期，快要應驗，並不虛謊（哈 2:3）。
⁸ 有不認識約瑟的新王起來，治理埃及。 ⁹ 對他的百姓說：看哪，這以色列民比我們還多，又比我們強盛。 ¹⁰ 來吧，我們不如用巧計待他們，恐怕他們多起來，日後若遇甚麼爭戰的事，就聯合我們的仇敵攻擊我們，離開這地去了。 ¹¹ 於是埃及人派督工的轄制他們，加重擔苦害他們。他們為法老建造兩座積貨城，就是比東和蘭塞。 ¹² 只是越發苦害他們，他們越發多起來，越發蔓延；埃及人就因以色列人愁煩。 ¹³ 埃及人嚴嚴地使以色列人做工， ¹⁴ 使他們因做苦工覺得命苦；無論是和泥，是做磚，是做田間各樣的工，在一切的工上都嚴嚴地待他們。
埃及地在此終於成了以色列人的奴役之所，雖然向來它是他們快樂的避難所和安身之處。當知，我們得滿足的地方，可能很快變成我們受苦的地方；我們曾說這必使我們得安慰的，可能反成為我們最大的十字架。那些父母曾是我們忠心朋友的，可能反成為我們的死敵；不，曾經愛過我們的同一個人，也可能轉而恨我們：所以當停止倚靠人，對天上這一邊的任何地方都不要說這是我永遠安息之處。此處當注意：
一、他們因約瑟的緣故對以色列所負的恩情被遺忘了：有不認識約瑟的新王起來（出 1:8），這是在約瑟的時代經過幾次更替之後。凡認識他的都愛他，也為他的緣故恩待他的親屬；但他一死便很快被遺忘，他所行之善的記念或是不被保留，或是不被看重，對他們的議政毫無影響。當知，人所行的最好、最有用、最蒙悅納的事，少有人在行事者死後還記念，以至於在顧念其記念或其後裔上予以報答（傳 9:5,15）。所以我們當格外留心事奉神、討祂喜悅——無論人怎樣，祂總不會不義，忘記我們所作的工和因愛所受的勞苦（來 6:10）。我們若只為人而作，至多我們的工與我們一同滅亡；若是為神而作，便必隨著我們（啟 14:13）。這埃及王不認識約瑟；在他之後又興起一位，竟厚顏說我不認識耶和華（出 5:2）。當知，那些忘記別的恩人的人，恐怕也會忘記那至高的恩主（約一 4:20）。
二、為著苦待以色列，他們提出了國事上的理由（出 1:9,10）。1. 他們被說成比埃及人更多更強；他們其實並非如此，但埃及王既定意要壓迫他們，便要人這樣看他們，把他們看作一股可怕的力量。2. 由此推論，若不採取措施壓制他們，他們便會對政權構成威脅，在戰時會與仇敵聯合，背叛埃及的王權。當知，逼迫者一向的策略是把神的以色列描繪成危險的民，對君王和各省有害，不可信任，甚至不可容忍，好為他們所要加諸的野蠻對待找藉口（拉 4:12；斯 3:8）。當注意：他們所懼怕的，是以色列人會離開這地上去，可能是聽見他們談論那賜給列祖、應許他們定居迦南的應許。當知，教會仇敵的計謀旨在挫敗教會之神的應許，卻是徒然；神的籌算必立定。3. 因此提議採取措施阻止他們加增：*來吧，我們不如用巧計待他們，恐怕他們多起來。*當知：（1）以色列的加增是埃及的憂愁，地獄的一切權勢和計謀都是針對這事而發的。（2）人作惡之時，往往自以為行事聰明；但罪的愚昧終必在眾人面前顯明。
三、他們所採取的壓制他們、遏制其加增的方法（出 1:11,13,14）。以色列人行事如此和平、無可指摘，以致埃及人找不到藉口向他們開戰、藉此削弱他們：因此，1. 他們設法使以色列人貧窮，向他們課以重稅，有人認為這就包含在他們用來苦害他們的重擔之內。2. 藉此他們有效地使以色列人成為奴隸。以色列人似乎比埃及人勤勞得多，所以法老特意為他們找事做，無論在建造上（他們為他建造積貨城），或在農務上——田間各樣的工：並且是以極度的嚴苛和嚴厲來索取。這裏用了許多說法，為要使我們體會神百姓的境況。他們被派督工的管轄，這些人不僅奉命加給他們重擔，還要盡可能用這些重擔苦害他們，並想方設法使這些重擔難以忍受。他們不僅使他們服勞——這對法老的益處已經足夠——而且使他們做苦工，以致他們的性命變得苦不堪言，意圖藉此：（1）挫折他們的志氣，奪去他們心中一切正直慷慨的成分。（2）損害他們的健康、縮短他們的壽命，從而減少他們的人數。（3）使他們不願結婚，因為他們的孩子一出生就是奴隸。（4）迫使他們離棄希伯來人，與埃及人同化。他指望這樣剪除以色列的名，使它不再被記念。恐怕他們所受的壓迫確實產生了這壞效果，使許多人轉而去參與埃及人的敬拜偶像；因為我們讀到（書 24:14）他們在埃及事奉別神；雖然這段歷史在此沒有提及，但我們發現（結 20:8）神曾因此威脅要在他們仍在埃及地之時毀滅他們：然而他們仍被保持為一個獨立的群體，不與埃及人混雜，並因其他風俗與之分別，這是耶和華的作為，在我們眼中看為奇妙。
四、儘管以色列人在壓迫之下呻吟，卻仍奇異地加增（出 1:12）：越發苦害他們，他們越發多起來，使埃及人大大愁煩氣憤。當知：1. 受苦的時期往往是教會成長的時期，在重壓之下生長。基督教在受逼迫之時擴展最廣：殉道者的血就是教會的種子。2. 那些謀算攻擊耶和華和祂以色列的人，不過是圖謀虛妄的事（詩 2:1），反倒為自己增添更多的煩惱：天地都不能減少那些天所要加增的人。
¹⁵ 有希伯來的兩個收生婆，一名施弗拉，一名普阿； ¹⁶ 「你們為希伯來婦人收生，看她們臨盆的時候，若是男孩，就把他殺了；若是女孩，可以留她存活。」 ¹⁷ 但是收生婆敬畏神，不照埃及王的吩咐行，竟存留男孩的性命。 ¹⁸ 埃及王召了收生婆來，說：「你們為甚麼做這事，存留男孩的性命呢？」 ¹⁹ 收生婆對法老說：「因為希伯來婦人與埃及婦人不同；希伯來婦人本是健壯的，收生婆還沒有到，她們已經生產了。」 ²⁰ 神厚待收生婆。百姓增多，極其強盛。 ²¹ 收生婆因為敬畏神，神便叫他們成家。 ²² 法老吩咐他的眾民說：「以色列人所生的男孩，你們都要丟在河裏；一切的女孩，你們要存留她的性命。」
埃及人對以色列加增的憤恨，儘管他們加諸許多苦難，終於驅使他們採取最野蠻、最不人道的方法來壓制他們——藉著謀殺他們的孩子。奇怪的是，他們沒有寧可向成年人尋釁，也許還能找到一些藉口：如此向嬰孩下毒手——人人都承認是無辜的——這乃是他們不得不遮掩的罪。當知：1. 人敗壞的心中的殘忍，超乎人的想像（羅 3:15,16）。那在蛇的後裔與女人的後裔之間的仇恨，使人連人性本身也蕩然無存，忘記一切憐憫。人竟然可以像逼迫神百姓的人那樣野蠻嗜血，實在令人難以想像（啟 17:6）。2. 即使承認的無辜也不能抵擋那古老的仇恨。有甚麼血比新生嬰孩的血更無辜呢？然而那血卻如水一般被揮霍傾流，又如奶或蜜一般被樂意吸吮。法老和希律充分證明了他們是那大紅龍的差役，那龍等著要吞吃那將生的男孩子（啟 12:3,4）。彼拉多在承認查不出基督有甚麼罪之後，仍把祂交給人釘十字架。對我們而言是好的——雖然人能殺身體，但他所能做的也不過如此。此處簽署了兩道血腥的命令，要除滅一切希伯來人所生的男孩。
一、收生婆受命去謀殺他們。當注意：1. 給她們的命令（出 1:15,16）。這計畫中處決的殘暴性，因收生婆被指定為劊子手而大增；因為這不僅要使她們成為嗜血的人，還要使她們背信棄義，迫使她們辜負所託，去殺害她們受託要拯救幫助的人。他難道以為她們的女性身份會容許這樣的殘忍，她們的職業會容許這樣卑鄙的背叛嗎？當知，自己野蠻的人總以為能找到、或能造就別人同樣野蠻。法老的計謀是暗中慫恿收生婆在男孩一出生時就扼死他們，然後把這事歸咎於生產的困難，或那種情況下常見的意外（伯 3:11）。他為此而收買的兩個收生婆在此被記下名字；也許在那時——就是他們出埃及之前八十多年——這兩個人就足以應付所有希伯來婦人，至少是那些住在朝廷附近的，從出 2:5,6 明顯可見她們當中許多人住在那裏，而法老對她們最為防範。她們被稱為希伯來收生婆，可能不是因為她們自己是希伯來人（因為法老斷不能指望她們對自己同胞如此殘忍），而是因為希伯來人普遍使用她們；她們既是埃及人，法老便希望能勸動她們。2. 她們對這不敬虔之命的敬虔不順服（出 1:17）。她們敬畏神，看重祂的律法，懼怕祂的烈怒過於法老的，因此存留了男孩的性命。當知，人的命令若在任何方面與神的命令相違背，我們必須聽從神而不聽從人（徒 4:19；5:29）。地上沒有任何權柄能給我們行罪得罪神——我們的主——的憑據，更不能強迫我們如此行。再者，哪裏有對神的敬畏在人心中掌權，那裏就能保守人脫離過度懼怕人所帶來的網羅。3. 她們在被指控為罪時，為這不順服辯護（出 1:18）。她們提出理由，而這理由似乎是神恩典的應許所賜給她們的——她們來得太遲，因為孩子通常在她們到達之前就出生了（出 1:19）。我看不出我們有甚麼理由懷疑這話的真實性；顯然希伯來人此時正處於加增的特別祝福之下，這祝福很可能產生這樣的效果：婦人生產又快又順利，母子都健壯，往往不需要收生婆的幫助：收生婆留意到這事，認定這是神的指頭，便因此壯膽不順服王命，偏袒上天如此眷顧的人，並以此在法老追問時為自己辯護。有些古代猶太人這樣解釋：*在收生婆來到以先，她們就向天上的父祈求，他就應允她們，她們便生產了。*當知，神在祂百姓患難之時，是比任何其他幫助者更隨時的幫助，往往以祂的良善祝福搶先賜下拯救；這樣的拯救使人負有格外強烈的本分。4. 神因她們對祂百姓的體恤而給她們的報答：神厚待她們（出 1:20）。當知，神不會虧待任何向祂百姓行善的人，祂把這善行看作是向祂自己行的。特別是，神便叫他們成家（出 1:21），建立她們成為家室，賜福她們的兒女，使她們所行的盡都順利。當知，為神以色列所行的服事，往往以同類的方式得著報答。收生婆保守了以色列人的家，作為報答，神便叫她們成家。當注意：這報答與她們行事的動機相稱：*因為她們敬畏神，神便叫他們成家。*當知，敬虔和虔誠是外在興盛的良友：在一家之中有對神的敬畏，能幫助建立並堅固那家。萊特富特博士的看法是：她們因敬虔而被嫁給以色列人，希伯來人的家室因她們而建立。
二、這計謀既不奏效，法老便公開下令給他眾民，要淹死一切希伯來人的男孩（出 1:22）。我們可以想像，凡知道以色列人生了兒子而不向那受命把他扔進河裏的人報信的，都要受重罰。當知，教會的仇敵一直鍥而不捨地想要磨滅至高者的聖民（但 7:25）。但那坐在天上的必發笑。見詩 2:4。
영문 원문
The Israelites Oppressed in Egypt (1588 BC)
¹ Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
² Reuben, Simeon, Levi, and Judah,
³ Issachar, Zebulun, and Benjamin,
⁴ Dan, and Naphtali, Gad, and Asher.
⁵ And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.
⁶ And Joseph died, and all his brethren, and all that generation.
⁷ And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
In these verses we have, 1. A recital of the names of the twelve patriarchs, as they are called, Ac 7:8. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them. 2. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all seventy souls (Ex 1:5). according to the computation we had, Ge 46:27. This was just the number of the nations by which the earth was peopled, according to the account given, Ge 10:1-32 For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, as Moses observes, De 32:8. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job 8:7. 3. The death of Joseph, Ex 1:6. All that generation by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before. 4. The strange increase of Israel in Egypt, Ex 1:7. Here are four words used to express it: They were fruitful, and increased abundantly, like fishes or insects, so that they multiplied; and, being generally healthful and strong, they waxed exceedingly mighty, so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe, (1.) Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, Joh 12:24. (2.) This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note, [1.] Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified. [2.] Though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab 2:3.
⁸ Now there arose up a new king over Egypt, which knew not Joseph.
⁹ And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
¹⁰ Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.
¹¹ Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
¹² But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.
¹³ And the Egyptians made the children of Israel to serve with rigour:
¹⁴ And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
The land of Egypt here, at length, becomes to Israel a house of bondage, though hitherto it had been a happy shelter and settlement for them. Note, The place of our satisfaction may soon become the place of our affliction, and that may prove the greatest cross to us of which we said, This same shall comfort us. Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, This is my rest for ever. Observe here,
I. The obligations they lay under to Israel upon Joseph's account were forgotten: There arose a new king, after several successions in Joseph's time, who knew not Joseph, Ex 1:8. 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, nor had it any influence upon their councils. Note, the best and the most useful and acceptable services done to men are seldom remembered, so as to be recompensed to those that did them, in the notice taken either of their memory, or of their posterity, after their death, Ec 9:5,15. Therefore our great care should be to serve God, and please him, who is not unrighteous, whatever men are, to forget our work and labour of love, Heb 6:10. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Re 14:13. This king of Egypt knew not Joseph; and after him arose one that had the impudence to say, I know not the Lord, Ex 5:2. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme benefactor, 1Jo 4:20.
II. Reasons of state were suggested for their dealing hardly with Israel, Ex 1:9,10. 1. They are represented as more and mightier than the Egyptians; certainly they were not so, but the king of Egypt, when he resolved to oppress them, would have them thought so, and looked on as a formidable body. 2. Hence it is inferred that if care were not taken to keep them under they would become dangerous to the government, and in time of war would side with their enemies and revolt from their allegiance to the crown of Egypt. Note, It has been the policy of persecutors to represent God's Israel as a dangerous people, hurtful to kings and provinces, not fit to be trusted, nay, not fit to be tolerated, that they may have some pretence for the barbarous treatment they design them, Ezr 4:12, Es 3:8. Observe, The thing they feared was lest they should get them up out of the land, probably having heard them speak of the promise made to their fathers that they should settle in Canaan. Note, The policies of the church's enemies aim to defeat the promises of the church's God, but in vain; God's counsels shall stand. 3. It is therefore proposed that a course be taken to prevent their increase: Come on, let us deal wisely with them, lest they multiply. Note, (1.) The growth of Israel is the grief of Egypt, and that against which the powers and policies of hell are levelled. (2.) When men deal wickedly, it is common for them to imagine that they deal wisely; but the folly of sin will, at last, be manifested before all men.
III. The method they took to suppress them, and check their growth, Ex 1:11,13,14. The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore, 1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the burdens with which they afflicted them. 2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him treasure-cities), and in husbandry, even all manner of service in the field: and this was exacted from them with the utmost rigour and severity. Here are many expressions used, to affect us with the condition of God's people. They had taskmasters set over them, who were directed, not only to burden them, but, as much as might be, to afflict them with their burdens, and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them, intending hereby, (1.) To break their spirits, and rob them of every thing in them that was ingenuous and generous. (2.) To ruin their health and shorten their days, and so diminish their numbers. (3.) To discourage them from marrying, since their children would be born to slavery. (4.) To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read (Jos 24:14) that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find (Eze 20:8) that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was the Lord's doing, and marvellous.
IV. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under (Ex 1:12): The more they afflicted them the more they multiplied, sorely to the grief and vexation of the Egyptians. Note, 1. Times of affliction have often been the church's growing times, Sub pondere crescit—Being pressed, it grows. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. 2. Those that take counsel against the Lord and his Israel do but imagine a vain thing (Ps 2:1), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.
¹⁵ And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
¹⁶ And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.
¹⁷ But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
¹⁸ And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
¹⁹ And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.
²⁰ Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
²¹ And it came to pass, because the midwives feared God, that he made them houses.
²² And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note, 1. There is more cruelty in the corrupt heart of man than one would imagine, Ro 3:15,16. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, Re 17:6. 2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Re 12:3,4. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews.
I. The midwives were commanded to murder them. Observe, 1. The orders given them, Ex 1:15,16. It added much to the barbarity of the intended executions that the midwives were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, Job 3:11. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by Ex 2:5,6, many of them did, and of them he was most jealous. They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. 2. Their pious disobedience to this impious command, Ex 1:17. They feared God, regarded his law, and dreaded his wrath more than Pharaoh's, and therefore saved the men-children alive. Note, If men's commands be any way contrary to the commands of God, we must obey God and not man, Ac 4:19,5:29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings. 3. Their justifying themselves in this disobedience, when they were charged with it as a crime, Ex 1:18. They gave a reason for it, which, it seems, God's gracious promise furnished them with—that they came too late to do it, for generally the children were born before they came, Ex 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to be the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations. 4. The recompence God gave them for their tenderness towards his people: He dealt well with them, Ex 1:20. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, he made them houses (Ex 1:21), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses. Observe, The recompence has relation to the principle upon which they went: Because they feared God, he made them houses. Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them.
II. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, Ex 1:22. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to wear out the saints of the Most High, Da 7:25. But he that sits in heaven shall laugh at them. See Ps 2:4.
本章記述：一、神對以色列的恩慈，使他們人數極其增多（出 1:1-7）。二、埃及人對他們的惡待：1. 苦待並奴役他們（出 1:8-14）。2. 殺害他們的孩子（出 1:15-22）。天上宮廷所祝福的，埃及那地卻加以咒詛，正因如此。