1:1–5 These verses are a hinge between Genesis and Exodus.54 Genesis ends with Joseph’s dying words to his brothers, who, along with Jacob, have joined him in Egypt. Confident that God will keep his land promise made to Abraham, Isaac, and Jacob (e.g., Gen. 12:2; 22:17), Joseph makes his brothers swear to carry his bones up from Egypt when the promise is fulfilled (Gen. 50:24–25). These words give the reader hope that God will act soon as we come into Exodus.

Exodus indeed begins hopefully. It recaps the list of Jacob’s sons who went down to Egypt, grouping them by the mother who bore them (Ex. 1:1–4): Leah (Reuben through Zebulun), Rachel (Benjamin), Bilhah (Dan and Naphtali), and Zilpah (Gad and Asher). Once the households were included, the total came to seventy people (v. 5a), including Jacob and also Joseph, the latter of whom was already in Egypt (v. 5b).55 Like the number seven, the number seventy connotes fullness and plenty.56 This is the beginning hint that God is fulfilling his promise to make Israel into a great nation (Gen. 12:2).

1:6–7 This fulfillment is immediately confirmed. After Joseph’s generation died (Ex. 1:6), its descendants, the Israelites, “were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land [or “earth”]57 was filled with them” (1:7; cf. Gen. 47:27). This language comes from the Lord’s original command to humanity: “Be fruitful and multiply and fill the earth” (Gen. 1:28). The Lord also used this language in his promises to Israel’s forefathers (Gen. 35:11; 48:4). Why? Because he is working out his intent for mankind by blessing his people. His actions toward them show what he longs to do for his world.

1:8–14 With the fruitfulness promise fulfilled we might now expect to hear that God fulfills the land promise, but the story’s mood changes. At some point after Joseph’s death “there arose a new king over Egypt” (Ex. 1:8). Exodus does not name any pharaohs, perhaps because the story is often telescoped, collapsing the similar experiences of many generations (and the similar actions of many pharaohs) together.58 Whatever the reason for not naming the pharaohs, we are left with the impression that what is said of one of them would be true of all the rest in terms of how they treat Israel.

The important point here is that this pharaoh “did not know Joseph” (v. 8) and so looks unfavorably on his descendants. He is worried their vast numbers will continue increasing, presenting a double threat: joining forces with anyone who attacks Egypt, and then leaving (vv. 9–10). The latter concern suggests they are already serving the Egyptian economy in some way. Financial concerns often drive oppressive activity.

Pharaoh’s first solution—which he describes as “dealing shrewdly [or “wisely”]”59 with the Israelites (v. 10)—is to “afflict” them with heavy burdens (v. 11; cf. Gen. 15:13). This includes building projects, such as the store cities of Pithom and Raamses (Ex. 1:11).60 Such projects would be backbreaking work, meant to weaken the Israelites and stifle their growth. “Hard labor always resulted in the death of many laborers.”61 But oppression of the Lord’s people leads God to new levels of faithfulness by multiplying them further (v. 12), and Pharaoh’s “wisdom” is shown for the folly it truly is. Opposing God’s plans is ultimately disastrous. Nonetheless, gripped with fear, the Egyptians continue their wickedness, ruthlessly afflicting the Israelites with hard labor (vv. 13–14). “The reader is expected to identify with the unfairness of this. ‘The recalling of oppression is to lead to an identification with those who suffer.’”62

1:15–21 Seeing that his “wise” attempts at population control have failed, Pharaoh takes a more diabolical approach: genocide. He gives an order to Shiphrah and Puah, “the midwives of the Hebrews” (v. 15 AT). Whether they are Egyptian midwives for the Hebrews or Israelite midwives from the Hebrews is unclear, though, given the Israelites’ numbers, it seems likely they represent all such midwives.63 Regardless, the irony is rich: the world’s most powerful man is nameless, while the names of these ordinary women are known to this day. “In the biblical scale of values these lowly champions of morality assume far greater historic importance than do the all-powerful tyrants who ruled Egypt.”64

Pharaoh’s order makes his wickedness clear: the midwives are to kill any newborn Israelite sons (v. 16). In a day when descent is traced through the male, this would wipe out the Israelite nation, as any girls would be absorbed into Egyptian society through intermarriage.65

“But the midwives feared God” far more than Pharaoh, knowing that God is the one to whom they will ultimately give account, and so “did not do as the king of Egypt commanded them,” choosing to honor the holy king of heaven instead of this wicked earthly tyrant (v. 17). When questioned by Pharaoh, their excuse to him is laughable (v. 19).66 That Pharaoh believes it shows he is not only wicked but also a fool.

“So God dealt well with the midwives,” perhaps by giving them favor in Pharaoh’s eyes so they can continue in their role,67 “and the people multiplied and grew very strong,” a fact now mentioned a third time for emphasis (v. 20).68 God’s will for his people cannot be thwarted. The story returns briefly to the midwives, naming a further blessing appropriate to their obedience: for sparing the Israelites’ families the Lord blesses them with families of their own (v. 21).

1:22 Sadly, Pharaoh has not learned the futility of fighting against God’s people and now outdoes himself in evil by commanding all his people to cast newborn Israelite sons into the Nile (v. 22). Ironically, the next chapter tells the story of an Israelite baby saved from the Nile, whom the Lord will use to defeat Pharaoh. Such ironies make clear God will return evil on its own head.