The Pentateuch As Narrative: A Biblical-Theological Commentary by John H. Sailhamer

Author:John H. Sailhamer [Sailhamer, John H.]
Language: eng
Format: epub
Publisher: Zondervan
Published: 2017-01-02T00:00:00+00:00

Chapter 2

EXODUS

I. THE OPPRESSION OF THE ISRAELITES (1:1–22)

The story of Exodus continues without interruption from the book of Genesis by recounting the genealogical list of Jacob’s sons who came down to Egypt (1:1–5; cf. Ge 46:3). The total number of persons given is seventy. This is the same as the number of nations listed in Genesis 10, that is, the descendants of Adam and Noah (see comments above on Ge 46:8–27).

Exodus 1:6 marks an important starting point for the next series of events. It recounts the passing of the old generation. Verse 7, then, is a transitional verse passing over the majority of the four hundred years that Israel was in Egypt (cf. Ex 12:40). The structure of the narrative thus follows the prophetic word about Israel’s future given to Abraham in Genesis 15:13: “Then the LORD said to him, ‘Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years.’ ” During this time, Israel had grown into a nation: “the land was filled with them” (referring to the “land of Goshen,” not to the whole land of Egypt; cf. Ge 47:6).

Exodus 1:8 brings us into the time frame of the major events of the book. Many generations had passed, the Israelites had greatly increased in number (cf. Ge 12:2), and “a new king” had arisen over Egypt. The Bible does not identify this “new king.” It is likely that what is meant is a new dynasty. Many identify this new dynasty with that of the Hyksos, an Asiatic people who reigned over Egypt during the Second Intermediate Period (1786–1558 B.C.).1 The identity of the king, however, was obviously not a concern of the writer of the Pentateuch.

The writer wishes to show that the new king moved quickly to prevent the Israelites from using their great strength to gain their freedom. The first measures taken by the king proved fruitless. In fact, as the narratives progress we can see that the king’s efforts begin to work against him and help only to increase further the number of the people (1:12).

There is an apparent irony behind the narratives of Exodus 1 and 2. The way in which the narrative proceeds, the more the king tries to thwart God’s blessing the more that blessing increases. Down to the last measure taken by the Egyptian king there is the theme of a providential irony in these events. The author’s point is clear enough: God is at work in these events to bring about his plan, and no one, not even the great power of the gentile nations, can stand in his way (cf. Isa 45).

We can see the irony at work in the king’s command that all Hebrew male babies be cast into the Nile (Ex 1:22). Although Moses’ mother obeys this command, she does so in a way that recalls the story of God’s salvation of Noah in the days of the Flood—the child is put into an “ark” and then cast into the water.

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