A multiplying people and a king's fears.
The increase of Israel in Egypt excited Pharaoh's jealousy. They were a useful people, and he dreaded their departure (Exodus 1:10). But their staying was almost equally an occasion of uneasiness. Their position in Lower Egypt, so near the frontier, made them dangerous in case of wars. Revolutions were not infrequent, and many things were less likely than a future Hebrew dynasty. Hence the policy of breaking their power, and checking their increase, by reducing them to servitude.
I. VIEW ISRAEL'S INCREASE AS A WORK OF DIVINE POWER. While—
1. Natural—that is, not miraculous, but due to the superabundant blessing of God on ordinary means—it was yet,
2. Extraordinary, and
3. Invincible—defying the efforts of the tyrant to check it. It may be legitimately viewed as a type of the spiritual increase of the Church. This also—
1. Excites astonishment. So great a fruitfulness had never before been known. It was a marvel to all who witnessed it. Like surprise is awakened by the facts of the history of the Church. Consider
2. Awakens jealousy and fear. The world does not relish the progress of the Gospel. It resents it as full of danger to itself. The filling of the land with sincere believers would mean the downfall of its power. Its spirit shown in opposition to revivals of religion, in decrying missions, in anger at bold and fearless preaching of Christ, followed by saving results, etc.
3. Can only be accounted for by ascribing it to God as its author, Naturalistic explanations have been offered. Gibbon has enumerated "secondary causes." So "secondary causes," might be pointed to in explaining the increase of Israel, yet these alone would not account for it. There was implied a Divine power, imparting to ordinary means an extraordinary efficacy. As little can the success of Christianity be explained on grounds of mere naturalism.
1. The Bible attributes it to Divine efficiency.
2. Those who experience its power unhesitatingly trace it to this source.
3. The Church is successful only as she relies on Divine assistance.
4. Naturalistic theories, one and all, break down in their attempts at explanation.
Each new one that appears founds itself on the failure of its predecessors. It, in turn, is exploded by a rival. The supernatural hypothesis is the only one which accounts for all the facts.
II. VIEW PHARAOH'S POLICY AS A TYPE OF WORLDLY POLICY GENERALLY. Leave it to describe itself, and it is—
1. Far-seeing.
2. Politic,
3. Unsentimental. Napoleon was unsentimental: "What are a hundred thousand lives, more or less, to me!"
4. A necessity of the time.
Describe it as it ought to be described, and it appears in a less favourable light.
1. Ever awake to selfish interests.
2. Acute to perceive (or imagine) danger.
3. Unrestrained by considerations of gratitude. The new king "knew not Joseph." Nations, like individuals, are often forgetful of their greatest benefactors.
4. Regardless of the rights of others.
5. Cruel—stops at nothing. It will, with Pharaoh, reduce a nation to slavery; or, with Napoleon, deluge continents with blood. Yet—
6. Is essentially short-sighted. All worldly policy is so. The King of Egypt could not have taken a more effectual means of bringing about the evils that he dreaded. He made it certain, if-it was uncertain before, that in the event of war, the Hebrews would take part with his enemies. He set in motion a train of causes, which, as it actually happened, led to the departure of the whole people from Egypt. His policy thus outwitted itself, proved suicidal, proclaimed itself to be folly. Learn—
1. The folly of trusting in man. "Beware of men" (Matthew 10:17).
2. How futile man's wisdom and cunning are when matched against God's power.
3. The short-sightedness of selfish and cruel action.—J.O.