Éxodo 1

Los egipcios oprimen a los israelitas

1 Estos son los nombres de los hijos de Israel que, acompañados de sus familias, llegaron con Jacob a Egipto:

2 Rubén, Simeón, Leví, Judá,

3 Isacar, Zabulón, Benjamín,

4 Dan, Neftalí, Gad y Aser.

5 En total, los descendientes de Jacob eran setenta. José ya estaba en Egipto.

6 Murieron José y sus hermanos y toda aquella generación.

7 Sin embargo, los israelitas tuvieron muchos hijos, y a tal grado se multiplicaron que fueron haciéndose más y más poderosos. El país se fue llenando de ellos.

8 Pero llegó al poder en Egipto otro rey que no había conocido a José,

9 y le dijo a su pueblo: «¡Cuidado con los israelitas, que ya son más fuertes y numerosos que nosotros!

10 Vamos a tener que manejarlos con mucha astucia; de lo contrario, seguirán aumentando y, si estalla una guerra, se unirán a nuestros enemigos, nos combatirán y se irán del país».

11 Fue así como los egipcios pusieron capataces para que oprimieran a los israelitas. Les impusieron trabajos forzados, tales como los de edificar para el faraón las ciudades de almacenaje Pitón y Ramsés.

12 Pero cuanto más los oprimían, más se multiplicaban y se extendían, de modo que los egipcios llegaron a tenerles miedo;

13 por eso les imponían trabajos pesados y los trataban con crueldad.

14 Les amargaban la vida obligándolos a hacer mezcla y ladrillos, y todas las labores del campo. En todos los trabajos de esclavos que los israelitas realizaban, los egipcios los trataban con crueldad.

15 Había dos parteras de las hebreas, llamadas Sifrá y Fuvá, a las que el rey de Egipto ordenó:

16 —Cuando ayuden a las hebreas en sus partos, fíjense en el sexo:^[a] si es niño, mátenlo; pero si es niña, déjenla con vida.

17 Sin embargo, las parteras temían a Dios, así que no siguieron las órdenes del rey de Egipto sino que dejaron con vida a los varones.

18 Entonces el rey de Egipto mandó llamar a las parteras, y les preguntó:—¿Por qué han hecho esto? ¿Por qué han dejado con vida a los varones?

19 Las parteras respondieron:—Resulta que las hebreas no son como las egipcias, sino que están llenas de vida y dan a luz antes de que lleguemos.

20 De este modo los israelitas se hicieron más fuertes y más numerosos. Además, Dios trató muy bien a las parteras

21 y, por haberse mostrado temerosas de Dios, les concedió tener muchos hijos.

22 El faraón, por su parte, dio esta orden a todo su pueblo:—¡Tiren al río a todos los niños hebreos que nazcan! A las niñas, déjenlas con vida.

Éxodo 1 Commentary

Chapter 1

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies "the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

The children of Israel increase in Egypt after the death of Joseph. (8-14) They are oppressed, but multiply exceedingly. (1-7) The men-children destroyed. (15-22)

Verses 1-7 During more than 200 years, while Abraham, Isaac, and Jacob lived at liberty, the Hebrews increased slowly; only about seventy persons went down into Egypt. There, in about the same number of years, though under cruel bondage, they became a large nation. This wonderful increase was according to the promise long before made unto the fathers. Though the performance of God's promises is sometimes slow, it is always sure.

Verses 8-14 The land of Egypt became to Israel a house of bondage. The place where we have been happy, 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. Cease from man, and say not of any place on this side heaven, This is my rest. All that knew Joseph, loved him, and were kind to his brethren for his sake; but the best and most useful services a man does to others, are soon forgotten after his death. Our great care should be, to serve God, and to please him who is not unrighteous, whatever men are, to forget our work and labour of love. The offence of Israel is, that he prospers. There is no sight more hateful to a wicked man than the prosperity of the righteous. The Egyptians feared lest the children of Israel should join their enemies, and get them up out of the land. Wickedness is ever cowardly and unjust; it makes a man fear, where no fear is, and flee, when no one pursues him. And human wisdom often is foolishness, and very sinful. God's people had task-masters set over them, not only to burden them, but to afflict them with their burdens. They not only made them serve for Pharaoh's profit, but so that their lives became bitter. The Israelites wonderfully increased. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. They that take counsel against the Lord and his Israel, do but imagine a vain thing, and create greater vexation to themselves.

Verses 15-22 The Egyptians tried to destroy Israel by the murder of their children. The enmity that is in the seed of the serpent, against the Seed of the woman, makes men forget all pity. It is plain that the Hebrews were now under an uncommon blessing. And we see that the services done for God's Israel are often repaid in kind. Pharaoh gave orders to drown all the male children of the Hebrews. The enemy who, by Pharaoh, attempted to destroy the church in this its infant state, is busy to stifle the rise of serious reflections in the heart of man. Let those who would escape, be afraid of sinning, and cry directly and fervently to the Lord for assistance.

Footnotes

• [a]. "el sexo" . Lit. "las dos piedras " (refiriéndose a los testículos del niño o a las tablas del parto).

Chapter Summary

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Lu 9:31, Heb 11:22, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf {a} observes out of the Masora on Ge 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mr 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

{a} Lexic. Talmud. col. 1325.

\\INTRODUCTION TO EXODUS 1\\

This chapter begins with an account of the names and number of the children of Israel that came into Egypt with Jacob, Ex 1:1-5 and relates that increase of them after the death of Joseph, and the generation that went down to Egypt, Ex 1:6-8 and what methods the Egyptians took to diminish them, but to no purpose, as by obliging to cruel bondage and hard service; and yet the more they were afflicted, the more they increased, Ex 1:9-14 by ordering the midwives of the Hebrew women to slay every son they laid them of; but they fearing God, did not obey the order of the king of Egypt, which when he expostulated with them about, they excused, and so the people multiplied, Ex 1:15-21 and lastly, by ordering every male child to be cast into the river, Ex 1:22 and which is the leading step to the account of the birth of Moses, which follows in the next chapter.