Exodus 1:10
Come, let us deal shrewdly with them, or they will increase even more; and if a war breaks out, they may join our enemies, fight against us, and leave the country."
Sermons
Prosperity Under PersecutionCharles Haddon Spurgeon Exodus 1:10
The Prosperity of IsraelD. Young Exodus 1:1-22
A Multiplying People and a King's FearsJ. Orr Exodus 1:7-11
Israel in EgyptG.A. Goodhart Exodus 1:7-14
A Bad King Will Make a Wicked PeopleJ. S. Exell, M. A.Exodus 1:7-22
A Definition of the Fear of GodC. Buck.Exodus 1:7-22
A King's IgnoranceHomilistExodus 1:7-22
A Large PopulationJ. S. Exell, M. A.Exodus 1:7-22
A Large Population, and What it Led ToJ. S. Exell, M. A.Exodus 1:7-22
A Perversion of LanguageG. Bush.Exodus 1:7-22
Affliction and GrowthH. C. Trumbull.Exodus 1:7-22
Ancestry Numerically RegardedPopular Science MonthlyExodus 1:7-22
Beneficent Influence of the Fear of GodJ. Parker, D. D.Exodus 1:7-22
Beneficial Effects of AfflictionJ. Trapp.Exodus 1:7-22
Change of GovernmentG. Hughes, B. D.Exodus 1:7-22
Civilizing Influence of the Fear of GodT. Guthrie, D. D.Exodus 1:7-22
Darkest Before the DawnJ. J. Van Oosterzee, D. D.Exodus 1:7-22
Egypt Opposed to IsraelW. Jenkyn.Exodus 1:7-22
Egypt, the House of Bondage to God's PeopleJ. B. Brown, B. A.Exodus 1:7-22
Egypt's New KingJ. S. Exell, M. A.Exodus 1:7-22
Embittering the Lives of OthersH. C. Trumbull.Exodus 1:7-22
Emptiness of FameChristian JournalExodus 1:7-22
Excellency of the Fear of GodJ. Spencer.Exodus 1:7-22
Fear of God a SafeguardDr. Hugh Macmillan.Exodus 1:7-22
Fruitfulness of Israelites in EgyptA. Nevin, D. D.Exodus 1:7-22
Graces Multiply by AfflictionT. Adams.Exodus 1:7-22
High Social Position Used for the Furtherance of a Wicked PurposeJ. S. Exell, M. A.Exodus 1:7-22
How to Defeat the DevilSpurgeon, Charles HaddonExodus 1:7-22
Increase by God's BlessingG. Hughes, B. D.Exodus 1:7-22
Increasing Power of SinA. Maclaren, D. D.Exodus 1:7-22
Jealousy of AutocratsScientific Illustrations and SymbolsExodus 1:7-22
Life Maintained by StrugglingScientific Illustrations and SymbolsExodus 1:7-22
Like Ruler, Like PeopleJ. Harding.Exodus 1:7-22
Lnjuries OverruledScientific Illustrations and SymbolsExodus 1:7-22
Moral Growth Proportionate to AfflictionJ. S. Exell, M. A.Exodus 1:7-22
Moulding Influences of LifeH. W. Beecher.Exodus 1:7-22
Obedience to ConscienceW. Baxendale.Exodus 1:7-22
Oblivion and NeglectJ. Spencer.Exodus 1:7-22
Oppression and GrowthA. Maclaren, D. D.Exodus 1:7-22
Persecution FertilisingJ. Orton.Exodus 1:7-22
Persecution of God's People for Hypothetical OffencesJ. Cumming, D. D.Exodus 1:7-22
Pharaoh's Cruel PolicyA. Maclaren, D. D.Exodus 1:7-22
Pharaoh's Evil Intention Frustrated by GodG. Hughes, B. D.Exodus 1:7-22
Pharaoh's Murderous IntentionsJ. Parker, D. D.Exodus 1:7-22
Pharaoh's Sceptical ReasoningA. Nevin, D. D.Exodus 1:7-22
Progress in SinExodus 1:7-22
Prosperity Under PersecutionsSpurgeon, Charles HaddonExodus 1:7-22
Strange IncreaseThe Apology of Al Kindy, A. D. 830.Exodus 1:7-22
Successful ColonistsScientific Illustrations and SymbolsExodus 1:7-22
Suffering and StrengthW. H. D. Adams.Exodus 1:7-22
That God Allowed His People Thus to be Enslaved and AfflictedJ. S. Exell, M. A.Exodus 1:7-22
The Advantage of AfflictionsJ. Spencer.Exodus 1:7-22
The Best ServiceJ. Parker, D. D.Exodus 1:7-22
The Bitter LivesDr. Fowler.Exodus 1:7-22
The BondageP. Fairbairn, D. D.Exodus 1:7-22
The Bondage of SinC. S. Robinson, D. D.Exodus 1:7-22
The Bondage of SinW. M. Taylor, D. D.Exodus 1:7-22
The Bondage of SinIsaac Barrow.Exodus 1:7-22
The Climax of CrueltyM. M. Kalisch, Ph. D.Exodus 1:7-22
The Despotism of SinJ. S. Exell, M. A.Exodus 1:7-22
The Egyptians Were GrievedJ. S. Exell, M. A.Exodus 1:7-22
The End and Design of the CouncilJ. S. Exell, M. A.Exodus 1:7-22
The Fear of GodGreat ThoughtsExodus 1:7-22
The Increase of the ChurchJ. S. Exell, M. A.Exodus 1:7-22
The King that Knew not JosephJ. Cumming, D. D.Exodus 1:7-22
The Last Edict of a Tyrant KingJ. S. Exell, M. A.Exodus 1:7-22
The Mummy of Rameses the GreatC. S. Robinson, D. D.Exodus 1:7-22
The Spiritual Bondage of MenR. P. Buddicom, M. A.Exodus 1:7-22
The Sufferings of Israel Were Rendered More IntenseJ. S. Exell, M. A.Exodus 1:7-22
The Taskmasters of the WorldJ. S. Exell, M. A.Exodus 1:7-22
The University of Hard KnocksDr. Talmage.Exodus 1:7-22
The Vicissitudes of PowerJ. S. Exell, M. A.Exodus 1:7-22
Use of AdversityIrish Congregational MagazineExodus 1:7-22
Why Does Persecution and Trial Operate ThusJ. S. Exell, M. A.Exodus 1:7-22
Why Were the Males to be Put to Death?J. S. Exell, M. A.Exodus 1:7-22
Wrong CouncilsJ. S. Exell, M. A.Exodus 1:7-22
Egypt's SinJ. Urquhart Exodus 1:8-14
The Policy of PharaohJ. Orr Exodus 1:8-22














I. THE PRINCIPLE OF THE POLICY. This is indicated in vers. 9, 10. It was a policy of selfish fear, proceeding upon an unconcealed regard for the supremacy of Egypt. Whatever interfered with that supremacy was to be, if possible, swept completely out of the way. Pharaoh was dealing, not with the necessities of the present, but with the possibilities of the future. He made no pretence that Israel deserved to be dealt with in this merciless fashion. There was no attempt to cloak the cruelties of the tyrant under the aspect of needful severity against evil-doers. The fear of Pharaoh is seen in the very language he employs. It was not true as yet that the Israelites were more and mightier than the Egyptians: but Pharaoh feels that such a state of things is not improbable, and may not be remote. Something has already happened very different from what might have been expected. Who was to suppose that a handful of people from Canaan, instead of blending with the bulk of Egypt, would keep persistently separate and increase with such alarming rapidity? Seeing that such unexpected things have already happened, what may not be feared in the future? Who knows what allies Israel may ultimately find, and what escape it may achieve? Thus from this attitude and utterance of Pharaoh we learn -

1. Not to make our safety and our strength to consist in an unscrupulous weakening of others. The true strength, ever becoming more and more sufficient, is to be gained within ourselves. Pharaoh would have done more for his own safety and the safety of his people by putting away idolatry, injustice, and oppression, than by all his frantic attempts to destroy Israel. It is a sad business, if we must hold our chief possessions at the expense of others. If my gain is the loss or suffering of some one else, then by this very fact the gain is condemned, and however large and grateful it may be at present, it will end in the worst of all loss. Surely the luxuries of the few would become utterly nauseous and abhorrent, if it were only considered how often they depend on the privation and degradation of the many. Pharaoh's kingdom deserved to perish, and so deserve all kingdoms and all exalted stations of individuals, if their continuance can only be secured by turning all possible enemies into spiritless and emasculated slaves.

2. Not to set our affections on such things as lie at the mercy of others. Pharaoh had to be incessantly watching the foundations of his vast and imposing kingdom. Other nations only saw the superstructure' from a distance, and might be excused for concluding that the magnificence rested upon a solid base. But we may well believe that Pharaoh himself lived a life of incessant anxiety. The apprehensions which he here expresses must have been a fair sample of those continually passing through his mind. The world can give great possessions and many opportunities for carnal pleasure; but security, undisturbed enjoyment of the possession, it cannot give.

II. THE WORKING OUT OF THE POLICY. The thing aimed at was to keep the numbers of Israel within what were deemed safe bounds; and to this end Pharaoh began by trying to crush the spirits of the people. He judged - and perhaps not unwisely, according to the wisdom of this world - that a race oppressed as he proposed to oppress Israel would assuredly not increase to any dangerous extent. If only the rate of increase in Israel did not gain on the rate of increase in Egypt, then all would be safe. Pharaoh firmly believed that if only Egypt could keep more numerous than Israel, Egypt would be perfectly secure. Therefore he put these people into a state of bondage and oppression ever becoming more rigorous. Notice that he had peculiar advantages, from his point of view, in making this course of treatment successful. The Israelites had hitherto lived a free, wandering, pastoral life (Genesis 47:3-6), and now they were cooped-up under merciless taskmasters and set to hard manual toil. If any human policy had success in it, success seemed to be in this policy of Pharaoh. Nevertheless it utterly failed, from Pharaoh's point of view, for, whatever depressing effect it had on the spirits of the Israelites, there was no diminution in their numbers. The extraordinary and alarming increase still went on. The more the taskmasters did to hinder Israel, the more, in this particular matter of the numerical increase, it seemed to prosper. It was all very perplexing and unaccountable, but at last Pharaoh recognises the failure, even while he cannot explain it, and proceeds to a more direct method of action, which surely cannot fail in a perfectly efficacious result. He commands the men-children of Israel to be slain from the womb. But here he fails even in a more conspicuous and humiliating way than before. He was a despot, accustomed to have others go when he said "Go," and come when he said "Come" Accordingly, when he commanded men to become the agents of his harsh designs, he found obedient servants in plenty, and probably many who bettered his instructions. But now he turns to women - weak, despised women, who were reckoned to obey in the most obsequious manner - and he finds that they will not obey at all. It was an easy thing to do, if it had only been in their hearts to do it; for what is easier than to take away the breath of a new-born infant? They do not openly refuse; they even pretend compliance; but for all that they secretly disobey and effectively thwart Pharaoh's purpose. When we find others readily join with us in our evil purposes, then God interferes to disappoint both us and them; but we cannot always reckon even on the support of others. Notice lastly, that in carrying out this policy of defence against Israel, Pharaoh never seems to have thought of the one course which might have given him perfect safety. He might have expelled Israel altogether out of his coasts. But, so far from deeming this desirable, it was one of the very things he wished to guard against. Israel was a continual source of alarm and annoyance, a people beyond management, an insoluble problem; but it never occurred to him that Egypt would be better with them away. It would have had a very bad look to send them out of the land; it would have been a confession of inability and perplexity which those proud lips, so used to the privileged utterances of despotism, could not bring themselves to frame.

III. THE TOTAL RESULT OF THE POLICY. Though it failed in attaining the particular end which it had in view, it did not fail altogether; nay, it rather succeeded, and that with a most complete success, seeing that in doing so it effectually served the purpose of God. Pharaoh failed as dealing with the children of Israel. He called them the children of Israel, but in profound ignorance of all that this description involved. He did not know that Israel was the son of him who was born to Abraham and Sarah in their old age, contrary to all expectation and entirely of promise. But Pharaoh succeeded in a way he did not anticipate, in so far as he was dealing with the posterity of Jacob, the heirs of human infirmity. They did become, in the course of time, slaves in spirit as well as in body, personally so undeserving of freedom that when they had received it, they wished almost immediately to go back to the creature comforts of Egypt like a dog to its vomit, or a sow to her wallowing in the mire. Hence we see that God served himself, alike by Pharaoh's failure and Pharaoh's success. Pharaoh's failure showed how really and powerfully God was present with his people. It was another instance of the treasure being in an earthen vessel that the excellency of the power might be of God and not of men. And Pharaoh by his very success in making the iron to enter into the soul of Israel, was unconsciously working a way to make the stay of Israel in Egypt as full a type as possible of the tyrannous bondage of sin. As Egypt presented its pleasant side at first, so does sin. For a considerable time Egypt looked better than Canaan. There had been corn in Egypt; there had been a land of Goshen; there had been a reflected honour and comfort from the relation of the children of Israel to the all-powerful Joseph. But Joseph (lies, and then little by little it becomes plain that Egypt will be anything but a land of happiness. What the Israelites might have become if Pharaoh had not persecuted them, it is vain to speculate, as vain as to speculate what might happen to the sinner if he could go on sinning without suffering. We have to thank Pharaoh for helping to set before us in such a clear way the bitter bondage of sin, and the greatness of that deliverance by which God will liberate us from it. God moves in a mysterious way. He fills Israel with a strength whereby even in bondage and oppression their numbers are miraculously increased, but he denies to them the strength whereby they might have overthrown their oppressors. We can now see the why and wherefore of all this mysterious dealing. By the work of his Son God fills us with a life which, through all the discomforts of the present state, goes on undestroyed and still increasing into a state where these discomforts will be unknown. But at the same time God makes it clear that we cannot escape all the sufferings that belong to sin. So far as we have sown to the flesh, we must also out of the flesh reap corruption, Our joy is that, even in this world, amid all tribulation and all reaping the temporal results of sin, there is also the opportunity for another and better sowing, and the consequent opportunity for another and better reaping. ? Y.

The children of Israel which came into Egypt.
I. A RETROSPECTIVE VIEW.

1. These verses lead us back to the time when Jacob came with his family to Egypt.(1). It was a time of great distress from famine in Canaan.(2) It was a crisis-time in the history of the chosen family (Genesis 45:17-28; Genesis 46:1-4).(3) It was a time of great encouragement from what had been disclosed in Joseph's history.

2. These verses summarize the history of the children of Israel from the time of Jacob's emigration to Egypt till the bondage of the Israelites — about 115 years.(1) This was a time of great happiness and prosperity for the Israelites.(a) The entire period, from the call of Abraham to the Exodus, was 430 years.(b) Up to the descent into Egypt, a period of 215 years, the family had increased to only "seventy souls."(c) From the going down to Egypt to the Exodus — 215 years — the 70 had multiplied to 600,000 males, giving a population of nearly 2,000,000.

II. THE CHANGE OF ADMINISTRATION (ver. 8). Not merely another, but a "new" king, implying a change of dynasty. Now, probably, commenced the rule of the "shepherd kings."

2. The phrase, "who knew not Joseph," suggests the prestige of Joseph's name to the former Pharaohs. A good man's influence dies not with the death of his body.

III. THE CHANGE OF GOVERNMENT POLICY (vers. 9-14).

1. The nature of this change. From being a fostering government to being cruel and repressive. Unwise policy, because suicidal.

2. The reason for this change (ver. 10).

3. The result of this change (ver. 12).

(1)Such a result is according to God's law of nations. Working classes always more fruitful than others.

(2)Such a result was according to God's covenant law.Lessons:

1. God's children in Egypt a type of God's children in the world.

2. The policy of the new king a type of the godlessness, selfishness, and inhumanity of those who work from a worldly standpoint.

3. The frustration of this policy a type of God's overruling power.

(D. C. Hughes, M. A.)

I. HE KNOWS THE CHILDREN OF THE FAMILY. "Reuben, Simeon," etc.

1. He knows the character of each.

2. He knows the friendly relations, or otherwise, existing between them, and the intentions of each.

II. HE WATCHES THE JOURNEYING OF THE FAMILY — "which came," etc. Do not journey into Egypt without an indication of the Divine will. All family changes should be under the instruction of heaven. This insures safety, protection, development — though sometimes discipline.

III. HE MARKS THE DEATH OF THE FAMILY (ver. 6).

(J. S. Exell, M. A.)

With Israel in Egypt begins a new era in the world's progress. Biography becomes history Instead of individuals or a tribe, God has now a natron with which to work. He has undertaken a vast purpose. This people — united by common parentage, common faith, and common hope — He is to weld still more compactly by fellowship in disaster and deliverance into a nation which shall be the miracle of history, as intensely and persistently individual as its founder. With this nation He enters into covenant and, through its faith and experience, reveals to the world the one holy God, and brings in its Redeemer. Such a mission costs; its apostles must suffer. Yet this relief intervenes: personal blessing is not lost in national pains. The strong word covering this process is discipline: the development of character and efficiency under rigorous conditions. The first element is —

I. FAITH: taking as real what cannot be seen, accepting as sure what has not come to pass. Seemingly, this fruit of heaven cannot grow on earthly soil unless it be wet with tears.

II. The second word of blessing is DISENTANGLEMENT. The hope of the ages lay in freeing Israel, not from Egypt, but from what Egypt represents. Heathenism is a bitter and bloody thing. But heathenism filled the world outside the chosen nation. Only stern guidance could lead away from it, for over its deformities were spread distortions of natural needs and blandishments of sanctioned lust. God can accomplish vast things with a soul wholly consecrated to Him; but how rarely He finds such a soul, except as He leads it through affliction to make it loose its hold on all but Him!

III. With this even partially gained, comes that strong word EFFICIENCY. The nation which was Jacob the Supplanter passes its Peniel and becomes Israel the Prince of God, having power with God and men. Into its hands are put the direction of earth's history and the hope of its redemption. The distresses of those early generations are as the straining and rending of the crust or the grinding march of glaciers, unsparing but beneficent, preparing a fertile soil on which at last men shall dwell safely, lifting thankful hands to heaven.

(C. M. Southgate.)

Sodom is associated in our minds with wickedness only, though no doubt it was a great place in its day; but Egypt stands out before us as a fuller and more adequate type of the world, with her glory as well as her shame. And from Israel's relation to Egypt we may learn two great lessons: one of counsel how to use the world, the other of warning against abusing it. From God's purpose in regard to Israel let us learn that just as Egypt was necessary as a school for His chosen people, so the world ought to be a school for us. We are not to despise its greatness. No word of contempt for Egypt's greatness is found in the sacred records. The nation was intended to learn, and did acquire, many useful arts which were of much service to them afterwards in the Land of Promise. Moses, the chosen of God, was learned in all the wisdom of the Egyptians, and was thereby qualified for the great work for which he was called. In these examples we may see how to use this world, making it a school to prepare us for our inheritance and the work the Lord may have for us there to do. On the other hand, let us beware of so yielding to the seductions of this evil world as to lose our hold of God, and His covenant, and so incur the certainty of forfeiting our eternal birthright and becoming the world's slaves, helping perhaps to rear its mighty monuments, with the prospect possibly of having our names engraved in stone among the ruins of some buried city, but without the prospect of having them written "among the living in Jerusalem," the eternal city of God. Earth's great ones belong to the dead past; but heaven's great ones have their portion in a glorious future.

(J. M. Gibson, D. D.)

We are making history when we least think of it. That which seems a little matter to us may be a link in a chain that binds the ages. What we do to-day or to-morrow is done for all time. It cannot be undone. It and all its countless results must stand entailed to the latest generations; and we are to have honour or shame according as our part is now performed. The poor boy who drives the horse along a canal tow.path may think it makes little difference whether he does that work well or poorly. But forty years after, when he is in nomination for the presidency of a great nation, he will find that men go back to his boyhood story to learn whether he was faithful in that which was least, as proof that he would be faithful also in that which is much. There is no keeping out of history. We have got to be there. The only safe way of standing well in history is by doing well in all things. You are just now going to Boston, or to New York, or to Chicago, or to Savannah, or to London — will the record of your spirit and conduct as you go there read well ten years hence, or a hundred? That depends on what your spirit and conduct are at the present time. And if you stay at home your place in history — in God's record of history — is just as sure as if you went to Egypt or to the Holy Land. That record is making up to-day: "Now, these are the names of the children of —, which came into —, or, which stayed at —" If you want a record which shall redound to your honour, and of which your children's children shall be proud, you have no time to lose in getting things straight for it.

(H. C. Trumbull.)

People
Asher, Benjamin, Dan, Egyptians, Gad, Israelites, Issachar, Jacob, Joseph, Levi, Naphtali, Pharaoh, Puah, Reuben, Shiphrah, Simeon, Zebulun
Places
Egypt, Nile River, Pithom, Ramses
Topics
Act, Attack, Befall, Befalleth, Breaks, Care, Deal, Depart, Enemies, Escape, Event, Falleth, Fear, Fight, Fought, Greater, Happeneth, Hate, Hating, Join, Joined, Leave, Lest, Multiply, Numbers, Numerous, Occur, Pass, Shrewdly, Themselves, War, Wisely
Outline
1. The children of Israel, after Joseph's death, increase.
8. The more they are oppressed by a new king, the more they multiply.
15. The godliness of the midwives in saving the male children alive.
22. Pharaoh commands the male children to be cast into the river

Dictionary of Bible Themes
Exodus 1:10

     5948   shrewdness
     8796   persecution, forms of

Exodus 1:6-12

     6703   peace, divine OT

Exodus 1:8-11

     8728   enemies, of Israel and Judah

Exodus 1:8-16

     7515   anti-semitism

Exodus 1:9-10

     8800   prejudice

Exodus 1:10-11

     5349   injustice, examples
     5436   pain

Library
Four Shaping Centuries
'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
Alexander Maclaren—Expositions of Holy Scripture

Death and Growth
'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....'--EXODUS i. 6, 7. These remarkable words occur in a short section which makes the link between the Books of Genesis and of Exodus. The writer recapitulates the list of the immigrants into Egypt, in the household of Jacob, and then, as it were, having got them there, he clears the stage to prepare for a new set of actors.
Alexander Maclaren—Expositions of Holy Scripture

Prosperity under Persecution
Of this general principle we shall now proceed to consider three special illustrations. First, the circumstances of the children of Israel; secondly, the history of the church of Christ; thirdly, the experience of individual Christians. I. IN THE CASE OF ISRAEL, it did seem to be a deep-laid plot, very politic and crafty indeed, that as the kings of Egypt, themselves of an alien race, had subdued the Egyptians, they should prevent the other alien race, the Israelites, from conquering them. Instead
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

But, as for that which is Written, that God did Good to the Hebrew...
32. But, as for that which is written, that God did good to the Hebrew midwives, and to Rahab the harlot of Jericho, [2444] this was not because they lied, but because they were merciful to God's people. That therefore which was rewarded in them was, not their deceit, but their benevolence; benignity of mind, not iniquity of lying. [2445] For, as it would not be marvellous and absurd if God on account of good works after done by them should be willing to forgive some evil works at another time before
St. Augustine—Against Lying

There is a Great Question About Lying, which Often Arises in the Midst Of...
1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either rashly call that a lie which is not such, or decide that it is sometimes right to tell a lie, that is, a kind of honest, well-meant, charitable lie. This question we will painfully discuss by seeking with them that seek: whether to any good purpose, we need not take upon ourselves to affirm, for the attentive reader will sufficiently gather from the
St. Augustine—On Lying

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All
Thomas Watson—A Body of Divinity

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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