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Commentary on Exodus 1 verses 8–14
8 ¶ Now there arose up a new king over Egypt, which knew not Joseph.
9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.
11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.
13 And the Egyptians made the children of Israel to serve with rigour:
14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
The land of Egypt here, at length, becomes to Israel a house of bondage, though hitherto it had been a happy shelter and settlement for them. Note, The place of our satisfaction 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. Those may prove our sworn enemies whose parents were our faithful friends; nay, the same persons that loved us may possibly turn to hate us: therefore cease from man, and say not concerning any place on this side heaven, This is my rest for ever. Observe here,
I. The obligations they lay under to Israel upon Joseph's account were forgotten: There arose a new king, after several successions in Joseph's time, who knew not Joseph, Exo 1:8. All that knew him loved him, and were kind to his relations for his sake; but when he was dead he was soon forgotten, and the remembrance of the good offices he had done was either not retained or not regarded, nor had it any influence upon their councils. Note, the best and the most useful and acceptable services done to men are seldom remembered, so as to be recompensed to those that did them, in the notice taken either of their memory, or of their posterity, after their death, Ecc 9:5, Ecc 9:15. Therefore our great care should be to serve God, and please him, who is not unrighteous, whatever men are, to forget our work and labour of love, Heb 6:10. If we work for men only, our works, at furthest, will die with us; if for God, they will follow us, Rev 14:13. This king of Egypt knew not Joseph; and after him arose one that had the impudence to say, I know not the Lord, Rev 5:2. Note, Those that are unmindful of their other benefactors, it is to be feared, will forget the supreme benefactor, Jo1 4:20.
II. Reasons of state were suggested for their dealing hardly with Israel, Exo 1:9, Exo 1:10. 1. They are represented as more and mightier than the Egyptians; certainly they were not so, but the king of Egypt, when he resolved to oppress them, would have them thought so, and looked on as a formidable body. 2. Hence it is inferred that if care were not taken to keep them under they would become dangerous to the government, and in time of war would side with their enemies and revolt from their allegiance to the crown of Egypt. Note, It has been the policy of persecutors to represent God's Israel as a dangerous people, hurtful to kings and provinces, not fit to be trusted, nay, not fit to be tolerated, that they may have some pretence for the barbarous treatment they design them, Ezr 4:12, etc.; Est 3:8. Observe, The thing they feared was lest they should get them up out of the land, probably having heard them speak of the promise made to their fathers that they should settle in Canaan. Note, The policies of the church's enemies aim to defeat the promises of the church's God, but in vain; God's counsels shall stand. 3. It is therefore proposed that a course be taken to prevent their increase: Come on, let us deal wisely with them, lest they multiply. Note, (1.) The growth of Israel is the grief of Egypt, and that against which the powers and policies of hell are levelled. (2.) When men deal wickedly, it is common for them to imagine that they deal wisely; but the folly of sin will, at last, be manifested before all men.
III. The method they took to suppress them, and check their growth, Exo 1:11, Exo 1:13, Exo 1:14. The Israelites behaved themselves so peaceably and inoffensively that they could not find any occasion of making war upon them, and weakening them by that means: and therefore, 1. They took care to keep them poor, by charging them with heavy taxes, which, some think, is included in the burdens with which they afflicted them. 2. By this means they took an effectual course to make them slaves. The Israelites, it should seem, were much more industrious laborious people than the Egyptians, and therefore Pharaoh took care to find them work, both in building (they built him treasure-cities), and in husbandry, even all manner of service in the field: and this was exacted from them with the utmost rigour and severity. Here are many expressions used, to affect us with the condition of God's people. They had taskmasters set over them, who were directed, not only to burden them, but, as much as might be, to afflict them with their burdens, and contrive how to make them grievous. They not only made them serve, which was sufficient for Pharaoh's profit, but they made them serve with rigour, so that their lives became bitter to them, intending hereby, (1.) To break their spirits, and rob them of every thing in them that was ingenuous and generous. (2.) To ruin their health and shorten their days, and so diminish their numbers. (3.) To discourage them from marrying, since their children would be born to slavery. (4.) To oblige them to desert the Hebrews, and incorporate themselves with the Egyptians. Thus he hoped to cut off the name of Israel, that it might be no more in remembrance. And it is to be feared that the oppression they were under had this bad effect upon them, that it brought over many of them to join with the Egyptians in their idolatrous worship; for we read (Jos 24:14) that they served other gods in Egypt; and, though it is not mentioned here in this history, yet we find (Eze 20:8) that God had threatened to destroy them for it, even while they were in the land of Egypt: however, they were kept a distinct body, unmingled with the Egyptians, and by their other customs separated from them, which was the Lord's doing, and marvellous.
IV. The wonderful increase of the Israelites, notwithstanding the oppressions they groaned under (Exo 1:12): The more they afflicted them the more they multiplied, sorely to the grief and vexation of the Egyptians. Note, 1. Times of affliction have often been the church's growing times, Sub pondere crescit - Being pressed, it grows. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. 2. Those that take counsel against the Lord and his Israel do but imagine a vain thing (Psa 2:1), and create so much the greater vexation to themselves: hell and earth cannot diminish those whom Heaven will increase.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 1:8 marks a dramatic and pivotal shift in the narrative, introducing a new Egyptian king who, through a deliberate act of historical disregard, initiated a period of severe oppression against the rapidly multiplying Israelites. This verse signals the abrupt end of centuries of favor and peace for Jacob's descendants in Egypt, setting the stage for their enslavement and God's subsequent miraculous intervention to deliver His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 1:8 employs several potent literary devices. Foreshadowing is prominent, as the introduction of this hostile "new king" immediately signals impending danger and suffering for the Israelites, setting a somber tone for the rest of the chapter and indeed, much of the book. The phrase "knew not Joseph" functions as a crucial instance of Irony and Dramatic Irony. It is ironic that a nation saved by Joseph's wisdom would so quickly forget or deliberately disregard his legacy, leading to the oppression of his family. For the reader, it creates dramatic irony because we, having read Genesis, are fully aware of Joseph's pivotal role, making the pharaoh's "ignorance" all the more chilling and revealing of his malicious intent. Furthermore, the verse uses Contrast to highlight the stark difference between the previous era of favor and the new era of hostility, emphasizing the precariousness of human-granted security and the suddenness of the shift in circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 1:8 serves as a stark reminder that human circumstances are subject to dramatic and often unexpected shifts, yet it simultaneously underscores the unwavering sovereignty of God. Even as a hostile king rises to power, seemingly thwarting God's promises, this very adversity becomes the crucible through which God's redemptive plan for Israel will be powerfully revealed. The pharaoh's deliberate act of "not knowing" Joseph highlights humanity's propensity for historical amnesia and injustice, contrasting sharply with God's perfect memory of His covenant and His steadfast love for His people. This verse sets the stage for God to demonstrate His power over earthly rulers and to deliver His people, not because of their merit, but because of His faithfulness to His word.
REFLECTION AND APPLICATION
Exodus 1:8 offers profound lessons for believers today, reminding us that even in times of peace and prosperity, circumstances can shift dramatically and unexpectedly, often due to changes in leadership or prevailing societal values. The pharaoh's deliberate disregard for Joseph's legacy serves as a powerful cautionary tale against historical amnesia, urging us to remember God's past faithfulness and the contributions of those who came before us, lest we repeat cycles of injustice or neglect foundational truths. In a world where political landscapes are constantly changing, this verse encourages us to place our ultimate trust not in human rulers or systems, but in the unchanging sovereignty of God. It teaches us that periods of hardship, though painful, can be divinely appointed catalysts for growth, deeper dependence on God, and the unfolding of His greater redemptive purposes, ultimately leading to a more profound experience of His deliverance and faithfulness in our lives.
Questions for Reflection
FAQ
Who was this "new king" over Egypt?
Answer: The biblical text does not provide the specific name of this pharaoh. However, based on historical and archaeological evidence, scholars generally agree he was likely an indigenous Egyptian ruler who came to power after the expulsion of the foreign Hyksos rulers. This event is often associated with the beginning of Egypt's New Kingdom, specifically the early 18th Dynasty, a period characterized by strong nationalistic sentiment and a desire to consolidate power and secure Egypt's borders against perceived foreign threats. This shift in power dynamics explains the change in policy towards the Israelites, who were seen as a foreign population that had flourished under the previous regime.
What does "knew not Joseph" truly mean in this context?
Answer: The Hebrew phrase lo-yada (לֹא־יָדַע) signifies far more than simple ignorance or a lack of historical information. It implies a deliberate and active choice not to acknowledge, recognize, or honor Joseph's legacy and the immense contributions he made to Egypt's survival and prosperity (as detailed in Genesis 41:37-57). It was a conscious political decision to disregard past agreements and the rights of the Israelites, paving the way for their oppression. This intentional "forgetting" allowed the new pharaoh to justify the enslavement of a people who had previously been welcomed guests.
Why did God allow His people to be oppressed by this new king?
Answer: While seemingly a setback, God allowed this oppression as an integral part of His sovereign plan for Israel. The suffering would compel the Israelites to cry out to Him (Exodus 2:23-25), leading to their miraculous deliverance through the Exodus. This period of hardship served multiple divine purposes: it refined and unified the Israelites, demonstrated God's supreme power over earthly rulers, solidified their identity as a nation dependent solely on Him, and prepared them for the covenant at Sinai and their journey to the Promised Land. It also highlighted the necessity of divine intervention for true freedom, setting the stage for the revelation of God's character as Deliverer.
CHRIST-CENTERED FULFILLMENT
Exodus 1:8, with its portrayal of a new, hostile power arising to oppress God's people, profoundly foreshadows the ultimate spiritual oppression of humanity under the dominion of sin and death. Just as God raised up Moses to deliver Israel from the tyranny of Pharaoh, so too did He send Christ, the greater Deliverer, to free humanity from the bondage of sin and the power of the "prince of this world" (John 12:31). Unlike the pharaoh who "knew not Joseph" and sought to destroy God's people, Christ, the true King, perfectly knows and upholds the covenant promises of God, for He is the very embodiment of God's faithfulness. His coming establishes an eternal kingdom where His people are no longer subject to earthly tyrants or the spiritual forces of darkness (Colossians 1:13-14), but are eternally secure in Him, having been purchased by His blood and brought into His glorious light (1 Peter 2:9). His triumph over sin and death fulfills the longing for ultimate deliverance sparked by the initial oppression in Egypt, offering a freedom far greater and more enduring than any physical liberation.