Exo 1:22 | KD | STEP | The failure of his second plan drove the king to acts of open violence. He issued commands to all his subjects to throw every Hebrew boy that was born into the river (i.e., the Nile). The fact, that this command, if carried out, would necessarily have resulted in the extermination of Israel, did not in the least concern the tyrant; and this cannot be adduced as forming any objection to the historical credibility of the narrative, since other cruelties of a similar kind are to be found recorded in the history of the world. Clericus has cited the conduct of the Spartans towards the helots. Nor can the numbers of the Israelites at the time of the Exodus be adduced as a proof that no such murderous command can ever have been issued; for nothing more can be inferred from this, than that the command was neither fully executed nor long regarded, as the Egyptians were not all so hostile to the Israelites as to be very zealous in carrying it out, and the Israelites would certainly neglect no means of preventing its execution. Even Pharaoh’s obstinate refusal to let the people go, though it certainly is inconsistent with the intention to destroy them, cannot shake the truth of the narrative, but may be accounted for on psychological grounds, from the very nature of pride and tyranny which often act in the most reckless manner without at all regarding the consequences, or on historical grounds, from the supposition not only that the king who refused the permission to depart was a different man from the one who issued the murderous edicts (cf. ), but that when the oppression had continued for some time the Egyptian government generally discovered the advantage they derived from the slave labour of the Israelites, and hoped through a continuance of that oppression so to crush and break their spirits, as to remove all ground for fearing either rebellion, or alliance with their foes.

‏ Exodus 1:22

The failure of his second plan drove the king to acts of open violence. He issued commands to all his subjects to throw every Hebrew boy that was born into the river (i.e., the Nile). The fact, that this command, if carried out, would necessarily have resulted in the extermination of Israel, did not in the least concern the tyrant; and this cannot be adduced as forming any objection to the historical credibility of the narrative, since other cruelties of a similar kind are to be found recorded in the history of the world. Clericus has cited the conduct of the Spartans towards the helots. Nor can the numbers of the Israelites at the time of the Exodus be adduced as a proof that no such murderous command can ever have been issued; for nothing more can be inferred from this, than that the command was neither fully executed nor long regarded, as the Egyptians were not all so hostile to the Israelites as to be very zealous in carrying it out, and the Israelites would certainly neglect no means of preventing its execution. Even Pharaoh’s obstinate refusal to let the people go, though it certainly is inconsistent with the intention to destroy them, cannot shake the truth of the narrative, but may be accounted for on psychological grounds, from the very nature of pride and tyranny which often act in the most reckless manner without at all regarding the consequences, or on historical grounds, from the supposition not only that the king who refused the permission to depart was a different man from the one who issued the murderous edicts (cf. Exo 2:23), but that when the oppression had continued for some time the Egyptian government generally discovered the advantage they derived from the slave labour of the Israelites, and hoped through a continuance of that oppression so to crush and break their spirits, as to remove all ground for fearing either rebellion, or alliance with their foes.