Exodus 1: “The Growth of Israel and the Rise of Oppression”
1. “These Are the Names of the Sons of Israel Who Came to Egypt with Jacob”
“Each with his household: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, and Asher.” (Ex 1:1–4)
The Book of Exodus opens with continuity: the story flows directly from Genesis.
The Hebrew title for Exodus is Shemoth — “Names.”
Thus, the book begins with a list of names to remind us that God’s plan of salvation unfolds through real people, not abstract tribes.
St Bede the Venerable comments:
“God numbers His own by name, for none are forgotten who are written in His book.”
(Homilies on the Gospels, I.43)
The twelve sons of Jacob symbolise the foundation of God’s people — later mirrored in the twelve apostles, who form the new Israel of the Church.
2. “Joseph Was Already in Egypt”
“Then Joseph died, and all his brothers, and all that generation.” (vv. 5–6)
The chapter begins with memory of prosperity: Joseph had saved Egypt and his family during famine.
Yet with time, gratitude fades.
Human favour is temporary, but divine providence endures.
The transition from Joseph’s death to the next generation sets the stage for the drama of deliverance.
St Augustine observes:
“The death of Joseph signifies the passing of temporal prosperity; faith must be tested when the world’s favour ends.”
(Sermon 7)
3. “But the People of Israel Were Fruitful and Multiplied”
“They increased greatly, grew exceedingly strong, so that the land was filled with them.” (v. 7)
This verse echoes the command of Genesis 1:28 — “Be fruitful and multiply.”
It shows that God’s promise to Abraham is being fulfilled even under foreign rule.
Fertility in Scripture is a sign of divine blessing and covenant vitality.
The Fathers saw in this growth the mystery of the Church.
St Gregory of Nyssa writes:
“The multiplication of Israel prefigures the increase of believers from all nations; Egypt cannot contain the people of God.”
(Life of Moses, I.15)
4. “Now There Arose a New King over Egypt, Who Did Not Know Joseph”
(v. 8)
A turning point: the new Pharaoh “did not know Joseph.”
This “not knowing” means more than ignorance; it signifies willful forgetting — ingratitude and hostility to God’s people.
Political change becomes a test of faith.
St John Chrysostom remarks:
“When rulers forget the righteous deeds of the past, they soon war against the friends of God.”
(Homilies on Genesis XLIX)
This foreshadows later persecutions of the Church: every age sees worldly power rise that “does not know” Christ.
5. “Behold, the People of Israel Are Too Many and Too Mighty for Us”
(v. 9)
Pharaoh’s fear is irrational — a mixture of envy and insecurity.
The sight of blessing becomes to him a threat.
Sin always fears goodness; tyranny fears freedom.
St Augustine:
“The wicked fear the just as darkness fears the dawn.”
(City of God XIX.28)
6. “Come, Let Us Deal Shrewdly with Them”
“Lest they multiply, and if war breaks out they join our enemies and fight against us.” (v. 10)
Pharaoh’s “shrewdness” (ḥokmāh, wisdom) is worldly cunning — the inversion of divine wisdom.
He seeks to preserve his kingdom through oppression, not justice.
Here begins the pattern of the world’s hatred for God’s chosen people.
St Gregory of Nyssa interprets Egypt allegorically:
“Pharaoh is the image of the devil; his counsel is deceit; he fears lest the soul, set free, should go to serve God.”
(Life of Moses, I.17)
7. “Therefore They Set Taskmasters over Them to Afflict Them with Heavy Burdens”
“They built for Pharaoh store-cities, Pithom and Raamses.” (v. 11)
Forced labour begins.
Israel builds cities for Egypt — the blessing of God turned into the exploitation of man.
The store-cities (literally “treasure cities”) represent worldly accumulation: material wealth built by the sweat of slaves.
St Bede:
“The city of Pharaoh is the city of sin; all who labour for the world build what perishes.”
(Homilies on the Gospels, I.44)
Spiritually, this symbolises the soul enslaved to passions — working for the kingdom of sin rather than the kingdom of God.
8. “But the More They Were Oppressed, the More They Multiplied and Spread Abroad”
(v. 12)
God’s providence overrules tyranny.
Persecution purifies and strengthens the people of God.
The pattern will repeat throughout history: the Church grows under the Cross.
Tertullian famously said:
“The blood of martyrs is the seed of Christians.”
(Apologeticus 50)
St Augustine:
“The fire of trial did not consume them but made them shine brighter.”
(Enarrations on the Psalms 65)
9. “So They Ruthlessly Made the People of Israel Work as Slaves”
“And made their lives bitter with hard service in mortar and brick.” (vv. 13–14)
Slavery is described with brutal repetition — ruthlessly, bitterly, hard service.
This is not merely social injustice but a theological crisis: the children of promise are now servants of idols.
Egypt represents the world enslaved by sin; Israel represents the soul yearning for freedom.
St Gregory the Great:
“Mortar and brick are the lusts of earthly desire; by these the soul, enslaved, builds its own prison.”
(Moralia in Job V.19)
10. “Then the King of Egypt Said to the Hebrew Midwives”
“One of whom was named Shiphrah and the other Puah.” (v. 15)
Remarkably, the midwives are named while Pharaoh is not — Scripture honours the humble faithful and forgets the mighty wicked.
Their names mean beauty (Shiphrah) and splendour (Puah), symbolising moral beauty amid cruelty.
St Bede notes:
“Their names are written in life, Pharaoh’s in dust.”
(Homilies on the Gospels, I.44)
11. “When You Serve as Midwife to the Hebrew Women…”
“…if it is a son, you shall kill him; but if it is a daughter, she shall live.” (v. 16)
Pharaoh escalates from oppression to genocide — the slaughter of the male children.
He seeks to destroy Israel’s future and extinguish the promise.
This prefigures Herod’s massacre of the Innocents (Matt 2:16).
St Augustine:
“As Pharaoh persecuted infancy to slay Moses, so Herod persecuted to slay Christ. But both served the providence they opposed.”
(Sermon 113)
12. “But the Midwives Feared God”
“And did not do as the king of Egypt commanded them.” (v. 17)
Here appears the first example of civil disobedience for conscience’ sake.
The midwives obey God rather than man (Acts 5:29).
Their reverence (fear of God) means holy awe, not terror.
St John Chrysostom:
“The fear of God casts out the fear of man; he who fears sin fears nothing else.”
(Homilies on Genesis L)
13. “They Let the Male Children Live”
Their courageous defiance preserves life and frustrates evil.
Moses will soon be born because of such fidelity.
St Bede:
“The hands that refused blood became the instruments of salvation.”
(Homilies on the Gospels, I.44)
14. “So the King of Egypt Called the Midwives”
“Why have you done this, and let the male children live?” (v. 18)
Pharaoh’s interrogation echoes the devil’s fury when his plans are frustrated by virtue.
Truth is questioned by power.
15. “The Midwives Said to Pharaoh, ‘Because the Hebrew Women Are Not Like the Egyptian Women’”
“For they are vigorous and give birth before the midwife comes.” (v. 19)
This response is partly evasive — perhaps a just deception to protect innocent life.
The Fathers debated this.
Some (like St Augustine) call it a “lesser sin forgiven by mercy”; others (like St Jerome and St Gregory) see it as prudence guided by divine approval.
St Gregory of Nyssa:
“Their words may not be strictly true, yet their act was holy; mercy is above sacrifice.”
(Life of Moses, I.19)
16. “So God Dealt Well with the Midwives”
“And the people multiplied and grew very strong.” (v. 20)
God’s blessing confirms their moral courage.
Obedience to conscience, even against tyrants, brings divine favour.
Life triumphs over death.
17. “Because the Midwives Feared God, He Gave Them Families”
(v. 21)
God rewards them personally — they, who preserved others’ children, receive households of their own.
This mirrors the principle of divine justice: “Blessed are the merciful, for they shall obtain mercy.” (Matt 5:7)
St Bede:
“She who saves another’s child gains the favour of bearing her own; God multiplies mercy to the merciful.”
(Homilies on the Gospels, I.44)
18. “Then Pharaoh Commanded All His People”
“Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.” (v. 22)
Evil becomes national policy.
What began as fear and cunning ends as murder.
This shows the degeneration of sin: what is first tolerated becomes decreed.
The Nile, source of Egypt’s wealth, becomes an instrument of death — a bitter irony.
But God will turn it again to His purpose: the waters that drowned infants will soon deliver Moses.
St Augustine:
“The enemy turns the river to death, but God makes the same river the cradle of deliverance.”
(Sermon 113)
19. Theological Summary
| Theme | Explanation |
| Historical setting | Israel grows in Egypt; God’s promises continue despite oppression. |
| Pharaoh’s fear | Symbol of worldly power resisting God’s plan. |
| Slavery | Image of sin and the fallen condition of humanity. |
| Midwives’ faith | Early example of courage and the sanctity of life. |
| Providence | Evil actions become instruments of divine deliverance (preparing for Moses). |
| Typology | Pharaoh → Satan; Egypt → world of sin; Moses → Christ; Midwives → faithful disciples. |
20. Moral and Spiritual Application
Remember the names. God calls His people personally; salvation is not anonymous.
Fear God more than men. Obedience to conscience may defy worldly pressure.
Labour faithfully, even in trial. God blesses hidden endurance.
Defend life. Every act for the innocent is blessed by God.
Trust providence. Even persecution can advance God’s plan.
21. Christological Reading
Pharaoh → Satan, who enslaves through sin.
Israel in Egypt → Humanity in bondage.
The midwives → Saints and Church defenders preserving spiritual life.
The decree to kill infants → The world’s assault on innocence, mirrored in Herod’s massacre.
The coming of Moses → The advent of Christ, Redeemer and Deliverer.
St Gregory of Nyssa concludes:
“Every soul is a Moses; it must leave Egypt, pass through water, and ascend the mountain of vision.”
(Life of Moses, II.2)
22. Closing Prayer
O Lord our God, Deliverer of Israel,
who heard the groans of Your people in Egypt
and raised up servants of courage and faith,
deliver us from the bondage of sin
and from every Pharaoh who oppresses the soul.
Give us the holy fear that obeys You above all,
and the charity that defends every life You have made.
Let Your Church grow and flourish
even in the face of trial,
until all nations know the power of Your mercy.
Through Christ our Lord. Amen.
St. Mary's, St. John Bosco and St. Edward's 