Exodus Chapter 1
Introduction
What is the greatest thing that God has done? Many would answer “creation.” The heavens and the earth, the animals, and all life display His majesty and power. Yet, how many books of the Bible are primarily devoted to the topic of creation? Genesis gives us the account, a few Psalms magnify the Creator, and Job and Isaiah reflect upon His creative power. However, when we turn to Scripture as a whole, there is another act of God far more extensive in its revelation—redemption. Redemption is the central theme of the Bible. It is the work through which God restores His fallen creation to Himself. While creation reveals God’s power, redemption reveals His love, grace, and justice. Many books of Scripture deal with redemption directly, such as Revelation, Joshua, Ruth, and in anticipation, Exodus.
One might be surprised to realize that the Book of Exodus contains more prophetic types than almost any other Old Testament book. For example, when Moses encounters the burning bush, it is an acacia bush—covered in thorns—yet not consumed by the fire. This was a vivid picture of grace. The thorns represent the curse brought by sin (Genesis 3:18), and the fire represents the presence and holiness of God. The bush was not consumed, revealing that grace sustains what judgment could destroy. This typifies Jesus Christ, who bore the curse of sin upon His head in the form of a crown of thorns, yet was not destroyed but became the means of our redemption.
In Exodus, we see the power of God displayed through the plagues of Egypt, the significance of the firstborn, the institution of the Passover, and the construction of the Tabernacle. Each of these points forward to Jesus Christ, who is the fulfillment of every Old Testament shadow. As Psalm 119:162 declares, “I rejoice at Your word as one who finds great treasure.” Romans 15:4 teaches, “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.” Every detail in Scripture is designed by the Holy Spirit and carries meaning beyond the surface narrative.
Genesis, the book of beginnings, emphasizes the doctrine of election. God chose Shem out of Noah’s sons, Abraham out of all mankind, Isaac over Ishmael, Jacob over Esau, Joseph among his brothers, and Ephraim over Manasseh (Genesis 48:13–20). As Paul wrote in 2 Thessalonians 2:13, “But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth.” In Genesis we see God choosing; in Exodus, we see God redeeming. Leviticus will focus on worship, Numbers on the walk of faith, and Deuteronomy on warfare—the conflict of the redeemed life.
A Brief Outline of Exodus
Chapters 1–6: The need for redemption. Here Israel is enslaved to Egypt, which typifies humanity enslaved to sin.
Chapters 7–11: The power of the Redeemer. Through the plagues, God demonstrates His supreme might and authority over all false gods.
Chapters 12–18: The character of redemption. The blood of the Passover lamb signifies the blood purchase ordained since Eden. Redemption was not invented in Exodus but formally revealed and instituted here.
Chapters 19–24: The duty of the redeemed. Redemption brings with it the call to obedience and covenant relationship.
Chapters 25–40: The provision for human failure. The Tabernacle was established to maintain fellowship between God and His redeemed people. It foreshadows Jesus Christ, who “tabernacled among us” (John 1:14) and now serves as our High Priest and Mediator.
The Tabernacle was God’s provision for man’s sin. It represented cleansing, restoration, and continued communion. Just as the Tabernacle was the center of Israel’s worship, Jesus Christ is now the center of our relationship with God.
The Significance of the Number Two
The number two appears prominently in the Book of Exodus, and many scholars have noted its symbolic meaning. It often represents division or distinction, as seen in Genesis when on the second day God divided the waters (Genesis 1:6–8). Two can also represent witness, as established in the Mosaic Law: “By the mouth of two or three witnesses the matter shall be established” (Deuteronomy 19:15). In Exodus, we see pairs of witnesses such as Moses and Aaron, or the two tablets of the Law given on Sinai, each confirming God’s covenant.
The number two also symbolizes contrast or opposition—light and darkness, good and evil, faith and unbelief. Scripture offers numerous examples of opposing pairs: Cain and Abel, Jacob and Esau, Moses and Pharaoh, David and Saul. Within Exodus, we encounter these contrasts repeatedly. Pharaoh and his taskmasters stand opposed to God’s people. His two magicians, Jannes and Jambres (2 Timothy 3:8), serve as symbols of satanic imitation against divine power. The Amalekites, who attacked Israel in the wilderness (Exodus 17:8), represent the continual fleshly opposition to the spiritual life.
We also see “division” in Pharaoh’s command to destroy the male Hebrew infants, literally creating a separation between life and death, strength and submission. This theme of division continues throughout Scripture, as God separates His people from bondage to bring them into freedom.
Types: Redemption by Christ
The Book of Exodus serves as a prophetic model that extends far beyond its historical narrative. While the events recorded in Exodus truly happened—there was a literal Pharaoh, Israel was literally enslaved in Egypt, and Moses was a real deliverer—the Holy Spirit also designed these events to teach deeper spiritual truths. In a mystical and theological sense, Exodus becomes a mirror for our redemption in Christ.
Just as Israel was God’s chosen people who found themselves in bondage to Pharaoh, humanity is enslaved to sin and under the dominion of Satan. Egypt becomes a type of the world—a place of bondage, corruption, and spiritual darkness—where every believer once lived before experiencing the grace of God through salvation in Christ. Pharaoh is a type of Satan, the adversary who enslaves and resists the purposes of God. Moses, as the chosen deliverer, represents Jesus Christ, the Redeemer who comes to set His people free.
In a broader prophetic sense, Exodus foreshadows another “exodus” yet to come. The trials and afflictions that Israel endured in Egypt are not the worst the nation will face. Jesus spoke of a time of unparalleled tribulation, saying, “For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened” (Matthew 24:21–22). The coming deliverance of Israel from the Tribulation under the Antichrist will parallel their deliverance from Egypt, but on a greater scale.
Contrast Between Genesis and Exodus
The transition from Genesis to Exodus marks one of the most profound shifts in all of Scripture, moving from the story of a chosen family to the formation of a chosen nation. In Genesis, the focus is on individuals—Abraham, Isaac, Jacob, and Joseph—through whom God establishes His covenant promises. In Exodus, those promises begin to unfold on a national scale as the descendants of Abraham grow into a multitude under God’s providential hand. Genesis records the birth of a family, while Exodus records the birth of a nation.
In Genesis, Abraham and his few descendants are seen as sojourners, welcomed and honored in Egypt under Joseph’s favor. Yet in Exodus, that favor is replaced by fear and hatred, as the Israelites’ growing numbers provoke oppression under a Pharaoh who does not know Joseph. The spiritual contrast is equally sharp: Pharaoh in Genesis recognized the presence of God in Joseph’s wisdom, saying, “Can we find such a one as this, a man in whom is the Spirit of God?” (Genesis 41:38–39). But Pharaoh in Exodus arrogantly defied God, declaring, “Who is the Lord, that I should obey His voice to let Israel go? I do not know the Lord, nor will I let Israel go.” (Exodus 5:2). What once was a place of refuge now becomes a place of bondage.
The theological symbolism deepens as Genesis introduces the Lamb promised in Genesis 22:8, where Abraham said, “My son, God will provide for Himself the lamb for a burnt offering.” In Exodus, that promise is fulfilled as the Lamb is slain in Exodus 12, when the Passover Lamb’s blood becomes the means of deliverance. The Lamb moves from promise to provision, prefiguring Christ—the ultimate Passover Lamb who takes away the sin of the world.
The contrast also appears geographically and experientially. Genesis ends with Israel’s entry into Egypt, a land of abundance and protection during famine. Exodus begins with their departure from Egypt, through a wilderness of testing, on their way to the land flowing with milk and honey. What began as comfort ends in pilgrimage, teaching that God’s people must not grow too content in the world.
Finally, the closing images of each book provide a powerful contrast. Genesis ends with Joseph in a coffin, symbolizing death and waiting for redemption, while Exodus ends with the glory of the Lord filling the Tabernacle (Exodus 40:34), symbolizing life, presence, and divine fellowship. The coffin speaks of human limitation; the Tabernacle speaks of God dwelling among His people. The book that began with creation (Genesis 1:1) and fell into sin now ends with redemption and restoration through divine presence. Together, Genesis and Exodus form a continuous revelation: the God who creates is also the God who redeems, leading His people from death to life, from bondage to freedom, and from promise to fulfillment.
Israel Multiplies in Egypt
A. Israel’s Affliction in Egypt
1. (Exodus 1:1–6) The Twelve Sons of Jacob Who Came into Egypt
“Now these are the names of the children of Israel who came to Egypt; each man and his household came with Jacob: Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan, Naphtali, Gad, and Asher. All those who were descendants of Jacob were seventy persons (for Joseph was in Egypt already). And Joseph died, all his brothers, and all that generation.”
The opening verses of Exodus bridge directly from the conclusion of Genesis. They take us back more than four centuries, establishing continuity with the patriarchal narrative. The book of Genesis ended with a chosen family dwelling in Egypt; Exodus begins with that same family having multiplied into a nation within that land. The focus shifts from individuals to a people—God’s covenant nation, Israel.
The Hebrew title for the Book of Exodus is drawn from its opening phrase: “And these are the names of” (Ve’eleh shemot). The conjunction “and” at the beginning of the book signifies its deliberate continuity with Genesis. There is no break in the divine plan; what began with the covenant promises to Abraham continues now with their fulfillment through his descendants.
Joseph, who had once held a position of great influence in Egypt, eventually passed away, along with his entire generation. Joseph, the great-grandson of Abraham, had been God’s instrument to preserve life. Through divine revelation given in Pharaoh’s dreams, Joseph’s administrative wisdom delivered both Egypt and the surrounding nations from famine (Genesis 41:39–57). Yet, as the years passed and new rulers arose, the memory of Joseph’s contributions faded. The favor his family once enjoyed disappeared with him. This serves as a reminder of how quickly worldly honor fades and how easily man’s gratitude is forgotten.
The death of Joseph and his generation marked the end of an era—the close of patriarchal privilege and the dawn of national identity. Though Joseph was buried in Egypt, his final command was one of faith: “God will surely visit you, and you shall carry up my bones from here” (Genesis 50:25). His bones would later accompany Israel out of Egypt, a testimony to God’s unbroken promise.
2. (Exodus 1:7) The Rapid Multiplication of the Children of Israel in Egypt
“But the children of Israel were fruitful and increased abundantly, multiplied and grew exceedingly mighty; and the land was filled with them.”
Despite the passing of Joseph’s generation, God’s covenant blessing upon Israel continued. The divine promise given to Abraham was being fulfilled: “I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you” (Genesis 17:6). The text emphasizes their extraordinary growth through a deliberate repetition of verbs: “were fruitful… increased abundantly… multiplied… grew exceedingly mighty.” This linguistic pattern echoes Genesis 1:21–22, which describes God’s command for His creatures to “be fruitful and multiply.” The parallel is intentional; the same Creator who brought forth life from nothing now brings forth a people from a small family into a multitude.
When Jacob and his household first entered Egypt, they numbered only seventy persons (Genesis 46:27). Over four centuries later, they emerged as a nation of more than two million (Exodus 12:37). This miraculous multiplication, occurring in the very land of their eventual oppression, displays God’s sovereignty in blessing His people even under foreign rule.
Genesis 47:27 records, “So Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions there and grew and multiplied exceedingly.” Their prosperity and growth were not by chance but by divine design. Though they resided in a pagan land, the hand of God was upon them. Even persecution could not thwart His purpose. The land was filled with them, a statement not only of numerical strength but of divine favor—a foreshadowing of how God’s people throughout history multiply spiritually despite opposition.
3. (Exodus 1:8–11) Egypt Oppresses the Israelites Out of Fear
“Now there arose a new king over Egypt, who did not know Joseph. And he said to his people, ‘Look, the people of the children of Israel are more and mightier than we; come, let us deal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land.’ Therefore they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh supply cities, Pithom and Raamses.”
A new dynasty arose in Egypt—one that “did not know Joseph.” This does not merely imply ignorance of history but deliberate disregard. The Pharaoh of this new era viewed the Hebrews not as benefactors but as a threat. Fear of their growing population and potential alliance with foreign enemies, particularly the Hittites to the north, led to a policy of oppression. The Israelites, once welcomed guests, were now enslaved laborers.
“Look, the people of the children of Israel are more and mightier than we.” These words reveal Egypt’s insecurity. Their famed sense of racial superiority clashed with the reality of a prospering foreign population in their midst. Rather than remembering Joseph’s legacy with gratitude, they viewed the Hebrews as a danger to their control. Pride and fear—two marks of fallen man—produced cruelty and tyranny.
The Pharaoh’s solution was political cunning masked as necessity: “Come, let us deal shrewdly with them.” He instituted a systematic plan to oppress and weaken Israel through forced labor. The Israelites were made to build “supply cities,” or royal storehouses—Pithom and Raamses—fortified centers for Egypt’s wealth and power. Though the Israelites contributed to Egypt’s grandeur, their toil was bitter and unjust.
Ancient records and archeological findings provide vivid testimony to such oppression. In Thebes (modern Luxor), there exists a wall painting from the tomb of Rekhmire, overseer of brick-making slaves under Thutmose III. The mural depicts foreign slaves laboring under Egyptian overseers who wielded heavy whips. These scenes confirm the authenticity of the biblical record. The Hebrew term used for “taskmasters” implies oppressors—those who forced servitude through violence.
The duration of Israel’s slavery is debated; some scholars suggest approximately 284 years, others about 134 years. Yet regardless of its precise length, the spiritual message remains: what began as favor with Pharaoh turned into bondage, just as friendship with the world leads to slavery to sin.
Egypt’s attempt to suppress God’s people only strengthened them. The same principle appears throughout Scripture: “The more they afflicted them, the more they multiplied and grew” (Exodus 1:12). Persecution has always been the furnace in which God refines His people and advances His plan.
4. (Exodus 1:12–14) Israel Prospers and Grows Despite the Hard Bondage of the Egyptians
“But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel. So the Egyptians made the children of Israel serve with rigor. And they made their lives bitter with hard bondage—in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.”
Even under the oppressive hand of Pharaoh, God’s blessing upon Israel could not be restrained. The more the Egyptians afflicted them, the more the Israelites multiplied and grew. This paradox demonstrates a key principle of God’s providence: persecution cannot extinguish His promises. The covenant God made with Abraham continued to flourish, even in the crucible of slavery.
a. “The more they afflicted them, the more they multiplied and grew.”
This was not by human strength or perseverance, but by divine ordination. Egypt became the womb through which God brought forth a nation. What the enemy intended for destruction, God used for creation. As Joseph said in Genesis 50:20, “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.” The principle that governed Joseph’s life now governed the entire nation.
It is important to note that Israel could not have multiplied this way in Canaan. In Canaan, intermarriage with the corrupt and idolatrous nations would have threatened Israel’s spiritual purity. Egypt, with its rigid social and racial divisions, became an unlikely sanctuary where Israel could grow into a distinct people without assimilation. The Egyptians’ prejudice became the very mechanism God used to preserve Israel’s separation and identity.
This divine pattern—growth through affliction—runs throughout Scripture. When God’s people are pressed, they expand. Tertullian, one of the early church fathers, captured this truth when he wrote, “The blood of the martyrs is the seed of the Church.” Adversity does not destroy God’s people; it purifies and multiplies them. Suffering acts as the wave that threatens to overwhelm the ship, but instead, it lifts it higher and propels it forward.
b. “They made their lives bitter with hard bondage.”
The Egyptians sought to crush the Israelites through relentless labor. Their bondage was bitter, encompassing every form of toil: mortar, brick, and backbreaking fieldwork. Yet, behind their suffering, God was fulfilling His purpose. Even in oppression, He was shaping His people for deliverance.
This passage beautifully illustrates the principle found in Isaiah 54:17, “No weapon formed against you shall prosper, and every tongue which rises against you in judgment you shall condemn. This is the heritage of the servants of the Lord, and their righteousness is from Me,” says the Lord. The oppression of Egypt was not stronger than the plan of God. Pharaoh’s cruelty could make their lives bitter, but it could not break God’s covenant promise.
Pharaoh, in his cunning, decided not to exterminate the Israelites outright but to enslave them—a policy that seemed pragmatic but ultimately failed. In their despair, Israel may have believed that God had forgotten them. Yet even when His presence seemed hidden, He was working silently, setting the stage for redemption. The same truth applies to every believer: God is most active when He appears most absent.
B. The Hebrew Midwives Obey God
1. (Exodus 1:15–16) The King of Egypt Tries to Destroy Israel by Ordering the Death of All Male Babies
“Then the king of Egypt spoke to the Hebrew midwives, of whom the name of one was Shiphrah and the name of the other Puah; and he said, ‘When you do the duties of a midwife for the Hebrew women, and see them on the birthstools, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.’”
Pharaoh, seeing that oppression failed to curb Israel’s growth, resorted to genocide. He commanded that all male Hebrew infants be killed at birth. By targeting the males, Pharaoh sought to destroy Israel’s future—its defenders, priests, and leaders. His plan was diabolical yet strategic, aiming to weaken Israel within a single generation.
The text names two women—Shiphrah and Puah—whose names mean “beauty” and “splendor,” respectively. These were likely leaders among the Hebrew midwives, overseeing others in their trade. Their mention in Scripture is significant: while Pharaoh’s name is not given here, these humble women are remembered forever in God’s Word for their faith and courage.
Pharaoh’s decree reflects more than a political decision; it exposes a spiritual war. From the beginning, Satan has sought to destroy the line through which the promised Messiah would come. In Genesis 3:15, God declared that the Seed of the woman would crush the serpent’s head. Satan’s schemes throughout history—including Pharaoh’s massacre here and Herod’s slaughter in Matthew 2:16—are attempts to prevent the birth of the Redeemer. Yet every plan of Satan fails before the sovereignty of God.
2. (Exodus 1:17) The Midwives Bravely Obey God Rather Than Men
“But the midwives feared God, and did not do as the king of Egypt commanded them, but saved the male children alive.”
In one of the most courageous acts recorded in Scripture, the midwives refused to obey Pharaoh’s command. They feared God more than they feared the king. Their reverence for the Almighty outweighed their dread of earthly power. This holy fear is the foundation of true obedience and the mark of all who serve God faithfully.
The civil authority commanded them to commit murder, directly violating the sanctity of life established in Genesis 9:6, “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man.” Therefore, they rightly chose to obey the higher law of God over the corrupt decree of man.
Their decision embodies the principle later expressed by Peter and John before the Sanhedrin in Acts 4:19–20, “Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard.” The apostles’ courage in the face of persecution reflects the same spirit that moved these Hebrew women centuries earlier.
Scripture teaches believers to respect and obey governing authorities (Romans 13:1–5), but this submission is never absolute. When civil law contradicts divine law, believers must stand with God. The midwives exemplified this righteous defiance—risking their lives to preserve life itself. Their faithfulness is a testimony that true fear of God leads to moral clarity and spiritual strength.
3. (Exodus 1:18–22) God Blesses the Efforts of the Midwives
“So the king of Egypt called for the midwives and said to them, ‘Why have you done this thing, and saved the male children alive?’ And the midwives said to Pharaoh, ‘Because the Hebrew women are not like the Egyptian women; for they are lively and give birth before the midwives come to them.’ Therefore God dealt well with the midwives, and the people multiplied and grew very mighty. And so it was, because the midwives feared God, that He provided households for them. So Pharaoh commanded all his people, saying, ‘Every son who is born you shall cast into the river, and every daughter you shall save alive.’”
When Pharaoh discovered that the Hebrew boys were still being born and preserved, he summoned the midwives to account for their disobedience. In this confrontation, the courage and wisdom of these women once again shone brightly. Pharaoh’s command had been clear and absolute, but their loyalty to God outweighed their fear of Egypt’s most powerful man.
a. “Because the Hebrew women are not like the Egyptian women.”
The midwives gave Pharaoh an explanation that deflected suspicion without directly indicting themselves. Whether this statement was a partial truth, a full truth, or a wise evasion, the Scripture presents it as an act of prudence guided by reverence for God rather than deceit for personal gain.
Commentator Matthew Poole observed, “This might be no lie, as many suppose, but a truth concerning many of them, and they do not affirm it to be so with all… So here was nothing but truth, though they did not speak the whole truth, which they were not obliged to do.” Similarly, Cole notes that even if the statement involved some concealment, God’s blessing was not for deception but for moral courage and obedience: “Even if they lied, it is not for their deceit that they are commended, but for their refusal to take infant lives.”
The Hebrew women may well have been more vigorous than the pampered Egyptian women, perhaps because they lived under hard labor and constant toil. Their physical strength and endurance may have led to faster childbirths, limiting the midwives’ ability to intervene. Thus, the statement could have reflected genuine truth without complete disclosure.
b. “Therefore God dealt well with the midwives.”
The divine response to their faithfulness was unmistakable. God blessed these women for their courage and reverence for His authority above man’s. This reveals that God takes note of even the smallest acts of obedience, particularly when they are performed under great risk. The Lord “dealt well” with them—He prospered and protected them while continuing to multiply His people despite Pharaoh’s oppression.
It is crucial to note that God did not bless deceit; He blessed obedience. What pleased Him was not a clever evasion, but the fear of God that motivated their resistance. Their actions reflect the truth later declared in 1 Samuel 2:30, “Those who honor Me I will honor, and those who despise Me shall be lightly esteemed.”
c. “The people multiplied and grew very mighty.”
Despite every human effort to suppress them, God’s people continued to prosper. The hand of divine providence overruled every scheme of Pharaoh. The more the Egyptians plotted, the greater Israel grew. What Pharaoh intended to limit, God expanded. This illustrates the sovereignty of God over all human rebellion. As Psalm 2:1–4 declares, “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed… He who sits in the heavens shall laugh; the Lord shall hold them in derision.”
If the conflict had been between Pharaoh and the Israelites alone, Egypt’s might would have prevailed. But when God entered the equation, the balance of power shifted completely. God not only preserved His people but also glorified Himself through their deliverance. This victory came not through armies or kings, but through the quiet, steadfast obedience of two midwives who feared God more than man.
d. “He provided households for them.”
This was God’s personal blessing upon the midwives. The Hebrew wording suggests that He “built houses for them,” meaning He granted them families and descendants of their own. In that culture, midwives were often childless, which is why they were available for the occupation. To such women, God gave the very blessing they had protected—the gift of life. In honoring life, they received life.
This principle echoes throughout Scripture: those who preserve life and honor God’s will reap His reward. In Proverbs 11:25, it is written, “The generous soul will be made rich, and he who waters will also be watered himself.” By their faithfulness, Shiphrah and Puah joined the ranks of the righteous women whom God used to preserve His redemptive plan, much like Rahab in Jericho or Mary, the mother of Christ.
e. “Every son who is born you shall cast into the river.”
Seeing that his indirect plan through the midwives had failed, Pharaoh issued an even more horrifying decree. This new command extended beyond the midwives—it now involved all Egyptians: every male Hebrew child was to be thrown into the Nile. The river that Egypt worshiped as a source of life would become a place of death. This act of genocide was both satanic and prophetic.
In his pride, Pharaoh unknowingly set the stage for God’s deliverance. The very method he chose to destroy the deliverer became the means of that deliverer’s preservation. Through Pharaoh’s decree, baby Moses would be placed in the river—but in an ark of bulrushes, preserved by divine providence, and raised in Pharaoh’s own household. As God later declared through the prophet Isaiah, “My counsel shall stand, and I will do all My pleasure” (Isaiah 46:10).
This closing section of Exodus chapter 1 reveals the recurring pattern of redemption: man’s rebellion only magnifies God’s sovereignty. Every attempt of Satan to destroy God’s plan becomes the very soil in which His purpose grows. The same God who preserved Israel in Egypt preserves His Church today. Persecution cannot destroy His people; it only multiplies their strength and proves the faithfulness of their God.
