Every son that is born. The words are universal, and might seem to apply to the Egyptian, no less than the Hebrew, male children. But they are really limited by the context, which shows that there had never been any question as to taking the life of any Egyptian. With respect to the objection sometimes raised, that no Egyptian monarch would possibly have commanded such wholesale cold-blooded destruction of poor innocent harmless children, it is to be observed, first, that Egyptian monarchs had very little regard indeed for the lives of any persons who were not of their own nation. They constantly massacred prisoners taken in war—they put to death or enslaved persons cast upon their coasts (Diod. Sic. 1.67)—they cemented with the blood of their captives, as Lenormant says, each stone of their edifices. The sacredness of human life was not a principle with them. Secondly, that tender and compassionate regard for children which seems to us Englishmen of the present day a universal instinct is in truth the fruit of Christianity, and was almost unknown in the ancient world. Children who were "not wanted" were constantly exposed to be devoured by wild beasts, or otherwise made away with; and such exposition was defended by philosophers. In Syria and Carthage they were constantly offered to idols. At Rome, unless the father interposed to save it, every child was killed. It would probably not have cost an Egyptian Pharaoh a single pang to condemn to death a number of children, any more than a number of puppies. And the rule "Salus publica suprema lex," which, if not formulated, still practically prevailed, would have been held to justify anything. The river. Though, in the Delta, where the scene is laid throughout the early part of Exodus, there were many branches of the Nile, yet we hear constantly of "the river" (Exodus 2:3, Exodus 2:5; Exodus 7:20, Exodus 7:21; Exodus 8:3, etc.), because one branch only, the Tanitic, was readily accessible. Tanks (Zoan) was situated on it.
HOMILETICS