*Minor differences ignored. Grouped by changes, with first version listed as example.
Now there arose a new king. When more than one hundred years had been happily passed in freedom and repose, the condition of the elect people began to be changed. Moses relates that the commencement of their troubles proceeded from jealousy, and from the groundless fear of the Egyptians, because they conceived that danger might arise from this strange nation, unless they hastened to oppress it. But before he comes to this, he premises that the remembrance of the benefits received from Joseph had departed, because it might have in some measure mitigated their cruelty, had it still been unimpaired. It is probable that this oblivion of the gratitude due to him arose from the moderation of Joseph; for if he had demanded great privileges for his people, and immunity from tributes and burdens, the remembrances of the saving of the country by an Israelite would have been famous for many ages; but it appears that he was content with the kind hospitality afforded them, that his brethren might dwell comfortably, and without molestation in the land of Goshen, because he wished them to be sojourners there until the time of deliverance arrived. And in this way he best provided for their safety, lest being thus ensnared, they might have fallen into the nets of destruction. But in proportion as the moderation of the holy man exposed them not to jealousy and complaint, so was the ingratitude of the Egyptians less excusable in forgetting, after little more than a single century, that remarkable benefit, which should have been everywhere preserved in their public monuments, lest the name of Joseph should ever perish. Their unkindness, then, was intolerable, in refusing that his kindred and descendants should sojourn with them, since they ought to have ascribed the safety of themselves and their country, after God, to him, or rather under the hand and with the blessing of God. But this disease has always been flagrant in the world; and certainly it is good for us that evil should ever be our reward from men for our kindnesses, that we may learn in the performance of our duty to look to God alone, since otherwise we are unduly addicted to conciliate favor and applause for ourselves, or to seek after more earthly advantages. Still it was no common return which the Israelites had liberally received during more than 100 years for Joseph's sake, that they lived comfortably in a proud, avaricious, and cruel nation. Nevertheless, whatever happens, although we are not only defrauded of all recompense, but even although many of whom we have deserved well conspire for our destruction, let us never regret having done rightly; and, in the meantime, let us learn that nothing is more effective to restrain the desire of doing wrong, than those ties of mutual connection, by which God has bound us together. But, although the favor conferred by Joseph had been forgotten by all, the shame and sin of ingratitude cleaves especially to the king; in whom it was more than base to forget by whose industry and care he received so rich a yearly revenue. For the holy Patriarch, by buying up the land, had obtained a fifth part of the produce as a yearly tribute for the king. But so are tyrants accustomed to engulf whatever is paid them, without considering by what right it is acquired.
The expressions in this verse are special and emphatic. "A new king" is a phrase not found elsewhere. It is understood by most commentators to imply that he did not succeed his predecessor in the natural order of descent and inheritance. He "arose up over Egypt," occupying the land, as it would seem, on different terms from the king whose place he took, either by usurpation or conquest. The fact that he knew not Joseph implies a complete separation from the traditions of Lower Egypt. At present the generality of Egyptian scholars identify this Pharaoh with Rameses II, but all the conditions of the narrative are fulfilled in the person of Amosis I (or, Aahmes), the head of the 18th Dynasty. He was the descendant of the old Theban sovereigns, but his family was tributary to the Dynasty of the Shepherds, the Hyksos of Manetho, then ruling in the North of Egypt. Amosis married an Ethiopian princess, and in the third year of his reign captured Avaris, or Zoan, the capital of the Hyksos, and completed the expulsion of that race.
There arose up a new king - Who this was it is difficult to say. It was probably Ramesses Miamun, or his son Amenophis, who succeeded him in the government of Egypt about A. M. 2400, before Christ 1604.
Which knew not Joseph - The verb ידע yada, which we translate to know, often signifies to acknowledge or approve. See Judges 2:10; Psalm 1:6; Psalm 31:7; Hosea 2:8; Amos 3:2. The Greek verbs ειδω and γινωσκω are used precisely in the same sense in the New Testament. See Matthew 25:12, and 1-John 3:1. We may therefore understand by the new king's not knowing Joseph, his disapproving of that system of government which Joseph had established, as well as his haughtily refusing to acknowledge the obligations under which the whole land of Egypt was laid to this eminent prime minister of one of his predecessors.
Now there arose up a new king over Egypt, which (c) knew not Joseph.
(c) He did not consider how God had preserved Egypt for the sake of Joseph.
Now there arose up a new king over Egypt,.... Stephen calls him another king, Acts 7:18 one of another family, according to Josephus (g); who was not of the seed royal, as Aben Ezra; and Sir John Marsham (h) thinks this was Salatis, who, according to Manetho (i), was the first of the Hycsi or pastor kings that ruled in lower Egypt; but these kings seem to have reigned before that time; see Gill on Genesis 46:34 and Bishop Usher (k) takes this king to be one of the ancient royal family, whose name was Ramesses Miamun; and gives us a succession of the Egyptian kings from the time of Joseph's going into Egypt to this king: the name of that Pharaoh that reigned when Joseph was had into Egypt, and whose dreams he interpreted, was Mephramuthosis; after him reigned Thmosis, Amenophis, and Orus; and in the reign of the last of these Joseph died, and after Orus reigned Acenehres a daughter of his, then Rathotis a brother of Acenchres, after him Acencheres a son of Rathotis, then another Acencheres, after him Armais, then Ramesses, who was succeeded by Ramesses Miamun, here called the new king, because, as the Jews (l) say, new decrees were made in his time; and this Pharaoh, under whom Moses was born, they call Talma (m), and with Artapanus (n) his name is Palmanothes:
which knew not Joseph; which is not to be understood of ignorance of his person, whom he could not know; nor of the history of him, and of the benefits done by him to the Egyptian nation, though, no doubt, this was among their records, and which, one would think, he could not but know; or rather, he had no regard to the memory of Joseph; and so to his family and kindred, the whole people of Israel: he acknowledged not the favours of Joseph to his nation, ungratefully neglected them, and showed no respect to his posterity, and those in connection with him, on his account; though, if a stranger, it is not to be wondered at.
(g) Antiqu. l. 2. c. 9. sect. 1. (h) Canon. Chron. Sec. 8. p. 107. (i) Apud Joseph. Contr. Apion. l. 1. sect. 14. (k) Annal. Vet. Test. p. 17. 18. (l) T. Bab. Erubin. fol. 53. 1. (m) Juchasin, fol. 135. 2. (n) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 431.
The land of Egypt became to Israel a house of bondage. The place where we have been happy, 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. Cease from man, and say not of any place on this side heaven, This is my rest. All that knew Joseph, loved him, and were kind to his brethren for his sake; but the best and most useful services a man does to others, are soon forgotten after his death. Our great care should be, to serve God, and to please him who is not unrighteous, whatever men are, to forget our work and labour of love. The offence of Israel is, that he prospers. There is no sight more hateful to a wicked man than the prosperity of the righteous. The Egyptians feared lest the children of Israel should join their enemies, and get them up out of the land. Wickedness is ever cowardly and unjust; it makes a man fear, where no fear is, and flee, when no one pursues him. And human wisdom often is foolishness, and very sinful. God's people had task-masters set over them, not only to burden them, but to afflict them with their burdens. They not only made them serve for Pharaoh's profit, but so that their lives became bitter. The Israelites wonderfully increased. Christianity spread most when it was persecuted: the blood of the martyrs was the seed of the church. They that take counsel against the Lord and his Israel, do but imagine a vain thing, and create greater vexation to themselves.
Now there arose up a new king--About sixty years after the death of Joseph a revolution took place--by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews; and that, as foreigners and shepherds, the new government would, from the first, regard them with dislike and scorn.
The promised blessing was manifested chiefly in the fact, that all the measures adopted by the cunning of Pharaoh to weaken and diminish the Israelites, instead of checking, served rather to promote their continuous increase.
There arose a new king (after several successions in Joseph's time) which knew not Joseph - 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. If we work for men only, our works at farthest will die with us; if for God, they will follow us, Revelation 14:13.
*More commentary available at chapter level.