Exodus 2: “The Birth of Moses and God’s Hidden Providence”
1. “Now a Man from the House of Levi Went and Took as His Wife a Daughter of Levi”
(Ex 2:1)
The story narrows from the whole nation to one family.
God begins His deliverance quietly, within the oppressed tribe of Levi — the tribe that will later become the priestly line.
Salvation arises from fidelity within obscurity.
St Bede the Venerable observes:
“God often begins His greatest works in secret; the deliverer of nations is born under a roof of slaves.”
(Homilies on the Gospels, I.45)
Spiritually, this prefigures the Incarnation: the Redeemer born of humble parents, hidden among the poor.
2. “The Woman Conceived and Bore a Son”
“When she saw that he was a fine child, she hid him three months.” (v. 2)
Moses’ mother, later named Jochebed (Ex 6:20), recognises something “beautiful” (tob, good) in the child — echoing God’s own declaration of creation’s goodness in Genesis.
Faith perceives divine purpose even in frailty.
St Augustine comments:
“The mother’s faith saw not merely a child, but a promise.”
(Sermon 113)
Her three months of concealment symbolise perseverance amid danger — a brief reprieve before trust must act.
3. “When She Could Hide Him No Longer, She Took for Him a Basket Made of Bulrushes”
“And daubed it with bitumen and pitch; she put the child in it and placed it among the reeds by the riverbank.” (v. 3)
The Hebrew word for basket (tevah) is the same used for Noah’s ark (Gen 6–9).
Both are vessels of salvation through water.
This small ark preserves the child who will later part the sea — a clear type of baptism.
St Gregory of Nyssa explains:
“The ark of bulrushes is the mystery of baptism: through the waters of death the child of promise passes to life.”
(Life of Moses, I.22)
Bitumen and pitch — the same substances used in Noah’s ark — symbolise divine protection sealing against corruption.
The reeds (suph) recall the future “Sea of Reeds” (the Red Sea) through which Moses will lead the people — his destiny already foreshadowed at his birth.
4. “And His Sister Stood at a Distance”
“To know what would be done to him.” (v. 4)
The sister is Miriam, later prophetess and leader in song (Ex 15:20).
Here she represents watchful faith — vigilance of the soul trusting God’s providence.
St Bede:
“The sister’s gaze is the Church’s contemplation, standing beside the waters of rebirth to see how God saves His elect.”
(Homilies on the Gospels, I.45)
5. “The Daughter of Pharaoh Came Down to Bathe at the River”
“She saw the basket among the reeds and sent her maid to fetch it.” (v. 5)
Providence arranges deliverance through Pharaoh’s own household — divine irony at its finest.
The Nile, once commanded to kill, now preserves life.
The tyrant’s own daughter becomes God’s instrument.
St Augustine marvels:
“God’s wisdom mocks human cunning: from the house of death He raises the saviour of life.”
(City of God XVIII.46)
6. “She Opened It and Saw the Child, and Behold, the Baby Was Crying”
“She took pity on him and said, ‘This is one of the Hebrews’ children.’” (v. 6)
The cry of the infant moves the heart of Pharaoh’s daughter — an act of pure compassion triumphing over fear and policy.
Mercy enters where law decreed death.
This single tear begins the downfall of tyranny.
St John Chrysostom:
“The tear of a child broke the edict of a king.”
(Homilies on Genesis LI)
Spiritually, the crying child signifies prayer — the cry of humanity that moves divine mercy.
7. “Then His Sister Said to Pharaoh’s Daughter, ‘Shall I Go and Call You a Nurse?’”
“Pharaoh’s daughter said to her, ‘Go.’ So the girl went and called the child’s mother.” (vv. 7–8)
Providence deepens its irony: the baby’s own mother is hired to nurse her son under royal protection.
The plan of murder becomes a means of nurture.
St Bede:
“Faith’s ingenuity overcomes the cruelty of the world; obedience finds wisdom where rebellion finds ruin.”
(Homilies on the Gospels, I.45)
8. “Pharaoh’s Daughter Said to Her, ‘Take This Child Away and Nurse Him for Me, and I Will Give You Wages.’”
(v. 9)
The mother who risked everything now receives both safety and reward.
Divine providence not only preserves life but honours virtue.
St Augustine:
“She who refused the wages of sin receives the wages of faith.”
(Sermon 113)
9. “When the Child Grew Older, She Brought Him to Pharaoh’s Daughter, and He Became Her Son”
“She named him Moses, because she said, ‘I drew him out of the water.’” (v. 10)
The name Moses (Hebrew Mosheh) means “drawn out,” from the root mashah.
He is drawn from water to become the one who will draw God’s people from the waters of slavery.
The Fathers see here a clear type of baptism and of Christ’s resurrection.
St Gregory of Nyssa:
“As Moses is drawn from the water to life, so Christ arises from the waters of death to redeem all who are immersed with Him.”
(Life of Moses, II.3)
10. “One Day, When Moses Had Grown Up, He Went Out to His People”
“And looked on their burdens, and he saw an Egyptian beating a Hebrew.” (v. 11)
Moses’ compassion for his people foreshadows Christ’s solidarity with humanity.
Though raised in privilege, he identifies with the oppressed.
This moment reveals his vocation — deliverance begins in compassion.
St Ambrose:
“Moses first delivers one man before he delivers a nation; mercy begins in the heart before it acts in the world.”
(On the Duties of the Clergy II.31)
11. “He Looked This Way and That, and Seeing No One, He Struck Down the Egyptian”
“And hid him in the sand.” (v. 12)
This act of zeal is morally ambiguous: courage without divine command.
Moses desires justice but acts rashly — a reminder that good intentions must await God’s timing.
St Augustine:
“He wished to free by his own hand what only God could free by His power.”
(Questions on Exodus II.2)
Spiritually, the Egyptian represents sin within the soul.
To strike it down is repentance, but to hide it in sand is incomplete conversion — not yet brought to the light of grace.
12. “When He Went Out the Next Day, Behold, Two Hebrews Were Struggling”
“He said to the man in the wrong, ‘Why do you strike your companion?’” (v. 13)
Even among the oppressed there is injustice — the sign that external liberation is not enough.
True freedom requires inner conversion.
St Bede:
“The quarrel of the Hebrews shows that sin dwells even among the chosen, until grace makes them one.”
(Homilies on the Gospels, I.45)
13. “Who Made You a Prince and a Judge over Us?”
“Do you mean to kill me as you killed the Egyptian?” (v. 14)
Moses’ authority is rejected — just as Christ will later be rejected by His own.
This rejection drives him into exile, yet exile becomes preparation.
St John Chrysostom:
“The one who would judge Egypt must first be judged by Israel; so Christ was condemned by those He came to save.”
(Homilies on Genesis LII)
14. “When Pharaoh Heard of It, He Sought to Kill Moses”
“But Moses fled from Pharaoh and stayed in the land of Midian.” (v. 15)
Now the prince becomes a fugitive — humiliation preceding exaltation.
God leads His servant into the desert to purify and prepare him.
The desert is the school of prophets.
St Augustine:
“He who will speak with God must first dwell alone; solitude makes the soul capable of revelation.”
(Confessions X.35)
15. “He Sat Down by a Well”
(v. 15b)
The well is a biblical symbol of divine encounter and betrothal — a place where covenants are born (as with Rebecca and Rachel).
Here Moses will meet his future wife, Zipporah.
It signifies the well of grace — Christ Himself, from whom living water flows (Jn 4:14).
St Bede:
“The well is the fountain of Scripture; he who sits there awaits wisdom.”
(Homilies on the Gospels, I.45)
16. “Now the Priest of Midian Had Seven Daughters”
“They came and drew water and filled the troughs to water their father’s flock.” (v. 16)
Midian was descended from Abraham through Keturah (Gen 25:2), so Moses’ marriage links him back to the wider Abrahamic family — a symbol of the Church gathering nations.
The seven daughters represent the seven gifts of the Holy Spirit (Isa 11:2).
Moses’ protection of them prefigures Christ defending the soul from false shepherds.
17. “The Shepherds Came and Drove Them Away, but Moses Stood Up and Saved Them”
“And watered their flock.” (v. 17)
The deliverer acts instinctively again — now in mercy, not violence.
He uses strength to protect, not to strike.
This anticipates his pastoral calling.
St Ambrose:
“The one who defends the daughters of the priest learns to become shepherd of God’s people.”
(On the Duties of the Clergy II.33)
18. “When They Came Home to Their Father Reuel”
“He said, ‘How is it that you have come home so soon today?’” (v. 18)
Reuel (also called Jethro) means “Friend of God.”
The hospitality of Midian contrasts with the cruelty of Egypt — showing that God’s grace is not confined to one nation.
St Augustine:
“Among strangers God prepares friends, until the exile returns to his true country.”
(City of God XVIII.45)
19. “An Egyptian Delivered Us out of the Hand of the Shepherds”
(v. 19)
The daughters see Moses as “an Egyptian” — his outward identity hides his true mission.
This again foreshadows Christ, who appeared “in the likeness of sinful flesh” (Rom 8:3), yet came to deliver humanity.
20. “He Gave Moses His Daughter Zipporah”
(v. 21)
Moses’ marriage symbolises union between divine mission and human companionship.
Zipporah’s name means “bird,” signifying spiritual elevation.
She represents the soul united to the Word through faith.
St Gregory of Nyssa:
“The soul that weds divine wisdom becomes fruitful in virtue, as Zipporah bore sons in exile.”
(Life of Moses, II.8)
21. “She Bore Him a Son, and He Called His Name Gershom”
“For he said, ‘I have been a sojourner in a foreign land.’” (v. 22)
The name Gershom means “stranger there.”
This reveals Moses’ humility and longing for home — his heart remains with God’s people.
Every Christian shares this pilgrim spirit: “Our citizenship is in heaven” (Phil 3:20).
St Bede:
“He who lives by faith calls every land foreign until he enters the city of God.”
(Homilies on the Gospels, I.45)
22. “During Those Many Days the King of Egypt Died”
“And the people of Israel groaned because of their slavery and cried out for help.” (v. 23)
This marks the turning point of the narrative.
The oppressor dies, but oppression continues — yet now the cry of suffering reaches heaven.
Prayer becomes the seed of deliverance.
St Augustine:
“The cry of the oppressed is never lost; it pierces the clouds and returns as mercy.”
(Enarrations on the Psalms 102)
23. “Their Cry for Rescue Came Up to God”
(v. 23b)
God allows suffering to awaken desire for freedom.
Only the crying heart prays with full sincerity.
St John Chrysostom:
“When tribulation teaches us to pray, it has already begun to heal us.”
(Homilies on Genesis LIII)
24. “And God Heard Their Groaning”
“And God remembered His covenant with Abraham, Isaac, and Jacob.” (v. 24)
“Remembered” does not mean He had forgotten, but that He now acts upon His promise.
Covenant memory is divine faithfulness made visible.
The three patriarchs symbolise faith, hope, and love — now revived in their descendants.
St Bede:
“He remembered His covenant — that is, He made it bear fruit.”
(Homilies on the Gospels, I.45)
25. “God Saw the People of Israel, and God Knew”
(v. 25)
The Hebrew simply says “God knew” — an intimate word meaning compassionate awareness, not mere knowledge.
This is the climax of the chapter: divine empathy.
God’s seeing, hearing, remembering, and knowing prepare for His coming action.
St Augustine concludes:
“He who sees, hears, and knows already begins to save.”
(Sermon 113)
26. Theological Summary
| Theme | Explanation |
| Birth and providence | God’s deliverance begins through humble and hidden means. |
| The ark and the Nile | Prefigures baptism and salvation through water. |
| Moses’ identity | Chosen deliverer, rejected yet preserved — type of Christ. |
| Exile and marriage | Preparation in solitude; union of soul and divine wisdom. |
| The people’s cry | Prayer rising from suffering moves God to action. |
| Divine compassion | God “sees, hears, remembers, and knows” — four verbs of mercy. |
27. Moral and Spiritual Application
Trust hidden providence. God works through small acts of faith, not only miracles.
Protect and nurture life. Like Jochebed, cherish what God entrusts to you.
Let compassion move you. Moses’ vocation begins with pity; charity awakens mission.
Accept the desert. Exile may be the school of holiness.
Cry out to God. Suffering becomes redemptive when it becomes prayer.
28. Christological and Sacramental Reading
| Type | Fulfilment |
| Moses’ birth under death decree | Christ’s birth under Herod’s slaughter. |
| Basket in the water | Baptismal font saving through death. |
| Pharaoh’s daughter’s compassion | Divine mercy rescuing sinners. |
| Exodus from Egypt | Salvation from sin through Christ’s Cross. |
| Moses’ 40 years in Midian | Christ’s 40 days in the wilderness. |
St Gregory of Nyssa writes:
“Every life that passes through water, is purified by solitude, and returns with the word of God, is another Moses.”
(Life of Moses, II.10)
29. Closing Prayer
Lord God of Abraham, Isaac, and Jacob,
who looked upon Your people in their bondage
and raised up Moses as a deliverer,
look now upon Your Church in every trial.
Teach us to trust Your hidden hand,
to find mercy where the world decrees death,
and to cry out to You with the faith that moves mountains.
As You drew Moses from the waters,
draw us from the depths of sin
into the freedom of Your covenant.
Through Christ our Lord. Amen.
St. Mary's, St. John Bosco and St. Edward's 