Text: Exodus 2:1–25
Estimated teaching time: 1 hour and 30 minutes
Central truth: Even while God appears silent, He sees His people’s suffering and quietly prepares their deliverance.
Key verses: “God heard their groaning and he remembered his covenant with Abraham, with Isaac and with Jacob. So God looked on the Israelites and was concerned about them.” — Exodus 2:24–25
Review of Exodus 1 — 5 minutes
Reading and observation of Exodus 2 — 10 minutes
Exodus 2:1–10: Moses is rescued from the Nile — 20 minutes
Exodus 2:11–15: Moses’ failed attempt at deliverance — 15 minutes
Exodus 2:16–22: Moses becomes a foreigner in Midian — 15 minutes
Exodus 2:23–25: God hears and remembers — 10 minutes
Major theological truths and Jesus connection — 10 minutes
Discussion and pastoral insights — 5 minutes
Exodus 1 ended with Pharaoh commanding the Egyptians to throw every newborn Hebrew boy into the Nile.
Israel needed a deliverer. We might expect God to send a mighty warrior, a visible miracle, or an army of angels. Instead, Exodus 2 begins with a marriage, a pregnancy, and the birth of a vulnerable baby.
God’s answer to Pharaoh’s empire initially arrives in the form of a child who cannot feed, defend, or protect himself.
This chapter covers approximately eighty years of Moses’ life. The first forty years were spent in Egypt, and the next forty were spent in Midian. Yet the chapter moves quickly through those decades.
From a human perspective, the deliverance appears painfully delayed:
Israel continues suffering.
Moses spends years in Pharaoh’s household.
Moses’ first attempt to help ends in failure.
Moses runs away.
Pharaoh remains powerful.
God does not yet speak directly.
But behind these events, God is preserving, preparing, humbling, and positioning the person He will use.
Exodus 2 teaches us that divine preparation is often hidden inside seasons that feel like delay.
“Now a man of the tribe of Levi married a Levite woman, and she became pregnant and gave birth to a son.”
— Exodus 2:1–2
Exodus 2 initially leaves Moses’ parents unnamed. Exodus 6:20 later identifies them as Amram and Jochebed.
Both belonged to the tribe of Levi. Levi was one of Jacob’s twelve sons.
Moses was not born into an influential royal family. He was born into an oppressed Hebrew household under a government death sentence.
His parents already had at least two children:
Miriam, Moses’ older sister
Aaron, Moses’ older brother
Aaron was three years older than Moses according to Exodus 7:7. He was probably born before Pharaoh’s command to kill the Hebrew boys had been fully implemented.
Miriam was old enough to watch over Moses and speak intelligently with Pharaoh’s daughter.
“When she saw that he was a fine child, she hid him for three months.”
— Exodus 2:2
The Hebrew word translated “fine” is tov, meaning “good,” “beautiful,” or “pleasing.”
This is the same basic word repeatedly used in Genesis 1:
“God saw that it was good.”
The language may intentionally echo creation. In the middle of Pharaoh’s culture of death, God is beginning an act of new creation.
Pharaoh looks at Hebrew boys and sees a threat. Moses’ mother looks at her son and sees that his life is good.
Every child bears God’s image. A government decree cannot erase the value God gives to human life.
Hebrews interprets the actions of Moses’ parents as faith:
“By faith Moses’ parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king’s edict.”
— Hebrews 11:23
Their faith did not mean they felt no emotional fear. It means fear of Pharaoh did not become their controlling authority.
They recognized a higher King.
Moses’ parents did not say, “We trust God, so we do not need to do anything.” Their faith moved them to protect their child.
Biblical faith does not oppose wise action. Faith trusts God while acting responsibly with the opportunities He provides.
For three months, the family hid Moses. Every cry could have exposed them. Every day required courage, planning, and cooperation.
But eventually, hiding him became impossible.
“But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile.”
— Exodus 2:3
The Hebrew word translated “basket” is tevah.
This word appears in only two major stories in the Old Testament:
Noah’s ark in Genesis
Moses’ basket in Exodus
Noah was preserved from waters of judgment in an ark. Moses was preserved from Pharaoh’s murderous use of the Nile in another ark.
In both stories:
Human violence fills the setting.
Water is associated with death.
God preserves a chosen person.
The preserved person becomes connected to a new beginning.
The vessel is covered to keep water out.
Moses’ mother obeyed Pharaoh’s command in a way Pharaoh never intended. Pharaoh said that Hebrew boys must be put into the Nile. Jochebed placed Moses in the Nile—but she placed him inside a waterproof ark.
This was not careless abandonment. It was a carefully planned act of faith.
Papyrus was a plant that grew abundantly around the Nile. Its stalks could be woven into a lightweight vessel.
Jochebed coated the basket to make it watertight. The language resembles the description of Noah’s ark being covered with pitch.
She then placed the basket “among the reeds” near the riverbank. This was probably a location where the basket would remain relatively secure instead of being carried away by the river’s current.
Miriam stood at a distance to see what would happen.
Everything suggests intentional planning:
The basket was carefully constructed.
It was waterproofed.
It was placed among the reeds.
Miriam watched nearby.
The location may have been chosen because members of Pharaoh’s household were known to visit it.
Faith is not the absence of careful thought. Jochebed trusted God while using wisdom.
The Hebrew word translated “reeds” is suf.
This word later appears in the name Yam Suf, commonly translated “Red Sea” and more literally associated with the “Sea of Reeds.”
Moses is first delivered through waters among the reeds. Later, God will use Moses to lead Israel through the waters of the Sea of Reeds.
The deliverer personally experiences a pattern of deliverance that will later characterize his ministry.
“Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the riverbank.”
— Exodus 2:5
The daughter of the man who ordered the death of Hebrew boys becomes the means by which one Hebrew boy is rescued.
This is divine irony.
Pharaoh uses his authority to destroy life. His own daughter uses her position to preserve life.
Pharaoh’s household unknowingly shelters the child who will eventually confront Pharaoh and lead Israel out of slavery.
God does not merely rescue Moses from Pharaoh. He arranges for Moses to be raised within Pharaoh’s own household.
The enemy’s resources become part of God’s preparation.
“She opened it and saw the baby. He was crying, and she felt sorry for him. ‘This is one of the Hebrew babies,’ she said.”
— Exodus 2:6
Pharaoh’s daughter immediately recognized that the child was Hebrew. Circumcision, clothing, the circumstances, or some other sign may have made his identity apparent.
She knew what her father had commanded. Rescuing Moses placed her in opposition to Pharaoh’s policy.
The expression “she felt sorry for him” communicates compassion. The cries of one vulnerable baby reached her heart.
Pharaoh looked at Hebrew children as threats. His daughter saw a crying child in need of mercy.
Oppression depends upon keeping suffering distant and impersonal. Compassion begins when we truly see the person who is suffering.
“Then his sister asked Pharaoh’s daughter, ‘Shall I go and get one of the Hebrew women to nurse the baby for you?’”
— Exodus 2:7
Miriam demonstrates remarkable courage and wisdom.
She does not immediately reveal that she is the child’s sister. She offers a practical solution to Pharaoh’s daughter.
In the ancient world, wealthy or royal households commonly employed women to nurse infants. Miriam suggests finding a Hebrew woman, which was reasonable because the child was Hebrew.
Pharaoh’s daughter agrees, and Miriam brings Jochebed—the child’s own mother.
Women dominate the human action in the opening chapters of Exodus:
Shiphrah
Puah
Jochebed
Miriam
Pharaoh’s daughter
Pharaoh possesses official power, but God repeatedly frustrates his plans through courageous women.
“Pharaoh’s daughter said to her, ‘Take this baby and nurse him for me, and I will pay you.’”
— Exodus 2:9
This is another reversal.
Pharaoh had commanded the Hebrews to destroy their sons. Now resources from Pharaoh’s household pay a Hebrew mother to care for her own son.
Jochebed receives back the child she surrendered to God.
She probably cared for Moses until he was weaned, perhaps when he was several years old. During those early years, she had the opportunity to give him some awareness of his Hebrew identity.
We do not know everything she taught him, but when Moses became an adult, he knew that the Hebrews were “his own people.”
The early spiritual formation of a child can have an influence that remains even after years in a different environment.
“When the child grew older, she took him to Pharaoh’s daughter and he became her son.”
— Exodus 2:10
Moses was adopted into the royal household.
Acts 7:22 says:
“Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action.”
His life included two very different identities:
By birth, he was Hebrew.
By adoption and education, he was Egyptian royalty.
In Pharaoh’s household, Moses may have learned:
Reading and writing
Government administration
Egyptian religion and culture
Leadership
Diplomacy
Military organization
Legal customs
The workings of the royal court
God could use parts of this education later, but education alone could not prepare Moses spiritually. Moses still needed the wilderness.
Egypt taught Moses how a kingdom operated. Midian would teach him how to become a shepherd. God would use both experiences when Moses led Israel.
Pharaoh’s daughter named him Moses, saying:
“I drew him out of the water.”
— Exodus 2:10
The biblical explanation connects “Moses” with the Hebrew verb mashah, meaning “to draw out.”
There may also be an Egyptian background to the name. Egyptian names sometimes contain an element similar to “mose,” meaning “born” or “child of,” as seen in names such as Thutmose.
The Hebrew text emphasizes the wordplay: Moses was “drawn out” of water.
His name becomes prophetic. The child drawn out of the water will later participate in drawing an entire people through the water.
However, Moses is not Israel’s ultimate Savior. God is. Moses is the servant God chooses to use.
“One day, after Moses had grown up, he went out to where his own people were and watched them at their hard labor.”
— Exodus 2:11
The Hebrew text refers to the Israelites as Moses’ brothers.
Although Moses was raised in Pharaoh’s household, he did not completely abandon his Hebrew identity.
Hebrews 11:24–26 provides theological insight:
“By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. He chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin.”
Moses made a significant decision. He could have continued enjoying the privileges of Egyptian royalty, but he identified with the oppressed people of God.
Faith sometimes requires choosing faithfulness over comfort.
The word “watched” comes from the Hebrew verb ra’ah, meaning “to see.”
Moses did more than glance at the slaves. He observed and became aware of their burdens.
The same verb appears near the end of the chapter when God “looked upon” or “saw” Israel.
Moses begins to see what God sees: an oppressed people in need of deliverance.
However, seeing injustice correctly does not guarantee that a person will respond to it correctly.
Moses possesses compassion and zeal, but he has not yet received God’s commission or learned God’s method.
“He saw an Egyptian beating a Hebrew, one of his own people. Looking this way and that and seeing no one, he killed the Egyptian and hid him in the sand.”
— Exodus 2:11–12
The Hebrew verb translated “beating” can describe severe striking and may imply that the Egyptian was brutally attacking the Hebrew.
Moses’ anger at the injustice is understandable. But he responds by killing the Egyptian and hiding the body.
The text does not explicitly command or praise this action.
Several details suggest a serious problem:
Moses looks around before acting.
He kills the Egyptian.
He hides the body.
He becomes afraid when the act is discovered.
His action produces no wider deliverance.
He is forced to flee.
Acts 7:25 says:
“Moses thought that his own people would realize that God was using him to rescue them, but they did not.”
Moses apparently believed he was acting as a deliverer. But he attempted to accomplish deliverance through his own strength, timing, and violence.
Moses had the right concern but used the wrong method.
A person can:
Recognize a genuine problem
Feel righteous anger
Desire to help
Still respond in a sinful or unwise way
Good intentions do not make every action right.
Moses could kill one Egyptian, but he could not destroy the system of slavery. Israel did not merely need an angry man. Israel needed God’s appointed servant acting in God’s power.
“The next day he went out and saw two Hebrews fighting.”
— Exodus 2:13
The previous day, Moses saw an Egyptian striking a Hebrew. Now he sees one Hebrew striking another.
Oppression had not only harmed Israel from the outside. It had also begun to damage relationships within the community.
Suffering does not automatically make people righteous. Oppressed people can still mistreat one another.
Moses confronts the man he believes is at fault:
“Why are you hitting your fellow Hebrew?”
— Exodus 2:13
The expression translated “fellow Hebrew” again carries the idea of a brother or companion.
Moses is asking, “Why are you striking someone who belongs to your own people?”
The man responds:
“Who made you ruler and judge over us?”
— Exodus 2:14
The Hebrew words are significant:
Sar — ruler, prince, official
Shofet — judge
Ironically, Moses will eventually become Israel’s ruler and judge under God. But at this point, God has not publicly appointed him, and Israel does not recognize him.
The question exposes Moses’ lack of authority. He has tried to step into a role before being commissioned and prepared by God.
The Hebrew man asks:
“Are you thinking of killing me as you killed the Egyptian?”
— Exodus 2:14
Moses realizes that his action is known.
He thought no one had seen him. But the hidden act had become public knowledge.
Moses becomes afraid. Pharaoh hears what happened and attempts to kill him.
Moses’ first attempt at deliverance ends with:
Rejection
Fear
Exposure
Failure
Exile
Acts 7 later emphasizes that Israel rejected the person God would eventually use:
“This is the same Moses they had rejected with the words, ‘Who made you ruler and judge?’”
— Acts 7:35
The rejected man would later return as God’s appointed deliverer.
But first, Moses must be changed.
“Moses fled from Pharaoh and went to live in Midian, where he sat down by a well.”
— Exodus 2:15
The Midianites were descendants of Abraham through his wife Keturah according to Genesis 25:1–2.
They lived in regions east or southeast of Egypt, connected with the wilderness areas around the Gulf of Aqaba and northwestern Arabia. The precise boundaries of Midian may have changed over time.
Moses leaves:
Royal privilege
Egyptian education
His Hebrew family
Political influence
Familiar surroundings
He becomes a refugee in a foreign land.
Acts 7:23 indicates that Moses was about forty years old when he fled. He would spend approximately forty more years in Midian before God called him at the burning bush.
At forty, Moses may have believed he was ready to deliver Israel. God would call him at eighty.
God’s timetable was very different from Moses’ timetable.
Wells were important gathering places in the ancient world. Abraham’s servant met Rebekah at a well. Jacob met Rachel at a well. Moses will now meet the family connected with his future wife at a well.
The familiar setting signals that Moses is about to enter a new household and a new stage of life.
“Now a priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock. Some shepherds came along and drove them away, but Moses got up and came to their rescue and watered their flock.”
— Exodus 2:16–17
Moses again responds when he sees injustice.
He defends the women from shepherds who drive them away after they have done the work of drawing water.
This time, the text does not describe Moses killing anyone. He drives off the aggressors and then waters the flock.
Moses’ concern for justice remains, but his response is different.
He does not merely stop the wrong; he also serves the people who were mistreated.
Deliverance is not complete when the oppressor is removed. The needs of the oppressed must also be addressed.
The women tell their father:
“An Egyptian rescued us from the shepherds.”
— Exodus 2:19
Moses apparently looked, dressed, or spoke like an Egyptian.
This reveals his complicated identity:
The Egyptians knew he was connected with the Hebrews.
The Hebrews questioned his authority.
The Midianites assumed he was Egyptian.
Moses himself was searching for where he belonged.
He was Hebrew by birth, Egyptian by upbringing, and now a foreigner in Midian.
God would eventually ground Moses’ identity not merely in ethnicity, education, or location, but in his calling as God’s servant.
The women’s father is called Reuel here. He is later called Jethro.
Several explanations are possible:
One may have been a personal name and the other a title.
One may identify him through a family or clan name.
Ancient people sometimes possessed more than one name.
The difference does not require two unrelated individuals.
Reuel asks why his daughters left Moses behind. Hospitality was deeply important in the ancient Near East, especially in desert regions.
Moses agrees to stay with the family and marries Reuel’s daughter Zipporah.
“Zipporah gave birth to a son, and Moses named him Gershom, saying, ‘I have become a foreigner in a foreign land.’”
— Exodus 2:22
The name Gershom is connected through Hebrew wordplay with:
Ger — foreigner, stranger, resident alien
Sham — there
Moses says, in effect, “I have been a foreigner there.”
The name expresses the condition of Moses’ heart.
He does not fully belong in Egypt, but Midian is not his homeland. He lives between identities and between stages of his calling.
Moses is learning personally what it means to be:
Displaced
Vulnerable
Dependent upon hospitality
Outside the centers of power
A stranger in a foreign land
These experiences will later help prepare him to lead an entire nation of former slaves through the wilderness.
God often prepares leaders by allowing them to experience some of the weakness, uncertainty, and dependence of the people they will serve.
“During that long period, the king of Egypt died. The Israelites groaned in their slavery and cried out.”
— Exodus 2:23
The Pharaoh who wanted to kill Moses eventually dies. Moses might have expected that a new ruler would change Israel’s situation.
But the slavery continues.
Political change does not automatically produce spiritual or social deliverance. One ruler dies, but the oppressive system remains.
Israel’s hope cannot rest merely in a change of human leadership. God Himself must intervene.
The language communicates deep suffering.
Israel:
Groaned
Cried out
Called for help
Expressed anguish under slavery
The text does not give us a polished prayer. The people simply groan.
Sometimes suffering becomes so deep that people do not know how to form the right words.
God is not limited to hearing eloquent prayers. He hears cries, tears, groaning, and desperate appeals.
Romans 8:26 later says:
“The Spirit himself intercedes for us through wordless groans.”
God understands the prayer that pain cannot clearly express.
The text does not say Israel’s suffering itself automatically saved them. Their cry came before God, and God acted according to His covenant.
Four statements describe God’s response:
God heard.
God remembered.
God saw.
God knew.
These four divine actions are the theological climax of Exodus 2.
“God heard their groaning.”
— Exodus 2:24
The Hebrew verb shama means “to hear,” but it often includes the idea of attentive hearing.
God was not unaware of Israel’s suffering before they cried. Their prayer did not provide God with information He lacked.
“God heard” means that He turned His covenant attention toward their cries and was preparing to act.
God’s hearing is not passive. When God hears His suffering people, His hearing moves toward intervention.
The Israelites may have believed their cries disappeared into the air. Scripture tells us that their cries reached God.
“He remembered his covenant with Abraham, with Isaac and with Jacob.”
— Exodus 2:24
The Hebrew word zakar means “to remember.”
This does not mean God had forgotten His covenant and was suddenly reminded. God does not suffer memory loss.
When Scripture says God “remembers,” it means He turns toward His covenant promise in order to act upon it.
God’s deliverance of Israel is rooted in His covenant faithfulness.
He had promised:
To give Abraham descendants
To make them a nation
To give them the land
To bless them
To judge the nation that enslaved them
To bring them out of bondage
Israel’s deliverance does not begin with Israel’s worthiness. It begins with God’s faithfulness.
The people have not earned rescue. God acts because He is faithful to His word.
“So God looked on the Israelites.”
— Exodus 2:25
The verb is again ra’ah—“to see.”
Several kinds of seeing occur in these chapters:
Pharaoh sees Israel as a threat.
Jochebed sees that Moses is good.
Pharaoh’s daughter sees a crying child.
Moses sees Israel’s suffering.
God sees His oppressed people.
God’s seeing is perfect.
Human beings often see only part of the situation. God sees:
Every act of injustice
Every hidden tear
Every abusive command
Every exhausted worker
Every grieving parent
Every faithful act of courage
Every motive of the heart
No suffering is invisible to God.
The final Hebrew expression can be translated:
“And God knew.”
Some translations render it as “God was concerned about them.”
The Hebrew verb yada describes knowledge that can be personal, relational, and covenantal.
God did not merely know facts about Israel. He knew His people in their suffering.
This creates a powerful contrast with Exodus 1:8:
Pharaoh did not know or acknowledge Joseph.
God knew Israel.
Human rulers may forget the faithful, but God does not.
The chapter ends before God’s visible intervention begins. But the final word is not Pharaoh, slavery, exile, or death.
The final reality is: God knew.
No spectacular miracle is described in Moses’ rescue.
God works through:
A mother making a basket
A sister watching from a distance
A baby crying
A princess feeling compassion
A conversation about a nurse
A Midianite family offering hospitality
Each event appears ordinary, but together they preserve and prepare the deliverer.
God’s providence is often recognized more clearly when we look backward.
Pharaoh commanded the Nile to become an instrument of death. God used the Nile to bring Moses into Pharaoh’s household.
This does not mean evil becomes good. Pharaoh’s command remains wicked. But evil cannot place God in a position where He has no possible response.
God can use what an enemy intended for destruction as part of His redemptive purpose.
Moses recognized Israel’s suffering and wanted to act. But he moved before receiving God’s commission.
He had passion without sufficient preparation, zeal without submission, and concern without God’s direction.
Forty years in Midian would teach Moses lessons that royal education could not teach:
Patience
Humility
Dependence
Wilderness survival
Shepherding
Hidden service
God was not wasting Moses’ years. He was preparing the man.
Moses killed a man, hid the body, was rejected, and fled.
His failure was serious. Scripture does not excuse it. Yet it did not place Moses beyond God’s ability to redeem and transform.
God would not use Moses because Moses had a flawless past. God would use him because of grace, calling, and divine preparation.
Past failure may produce consequences, but it does not automatically mean God can never use a repentant person.
Israel’s rescue begins with God remembering His covenant.
They are not presented as having earned deliverance through perfect faithfulness. God’s action begins in His own promise and character.
This is the pattern of salvation:
God promises.
God remembers.
God acts.
God delivers.
God calls His people to respond.
Grace initiates redemption.
Both Moses and Jesus were born under murderous rulers:
Pharaoh commanded the death of Hebrew boys.
Herod commanded the death of boys in Bethlehem.
Both rulers acted from fear of losing power.
God preserved Moses to deliver Israel from Egypt. God preserved Jesus to accomplish the greater deliverance from sin and death.
Moses was rejected with the question:
“Who made you ruler and judge over us?”
Jesus was also rejected by many of His own people.
“He came to that which was his own, but his own did not receive him.”
— John 1:11
Moses later returned as Israel’s appointed deliverer. Jesus, rejected and crucified, rose from the dead and was revealed as Lord and Messiah.
Moses left the privileges of Pharaoh’s household and identified with suffering slaves.
Jesus did something infinitely greater:
“He made himself nothing by taking the very nature of a servant.”
— Philippians 2:7
Jesus did not merely leave an earthly palace. The eternal Son entered human weakness, identified with sinners, and went to the cross.
However, there is an important difference:
Moses attempted deliverance by killing an oppressor.
Jesus accomplished deliverance by allowing Himself to be killed for sinners.
Moses was a sinful servant who needed preparation.
Jesus is the sinless Son who perfectly obeyed the Father.
Moses points beyond himself to the greater Deliverer.
Where can you see God’s hidden providence in the rescue of Moses, even though the chapter does not describe a spectacular miracle?
What was wrong with Moses’ attempt to deliver the Hebrew slave, even though his concern about injustice was right?
How might Moses’ years as a foreigner and shepherd in Midian prepare him to lead Israel later?
What do the words “God heard, God remembered, God saw, and God knew” teach us about His response to suffering?
How can believers distinguish between a delay that requires patient trust and a situation in which God is calling them to act?
Moses spent decades away from public influence. He went from Pharaoh’s household to caring for sheep in Midian.
A person may feel forgotten because their current assignment seems ordinary. But hidden seasons can become places of deep spiritual preparation.
God may use an unnoticed season to develop:
Character before responsibility
Humility before authority
Patience before influence
Faithfulness before visibility
Compassion before leadership
God’s preparation is not wasted time.
Moses was right to be troubled by oppression, but he acted according to his own strength.
Anger at evil can become sinful when it produces:
Revenge
Uncontrolled speech
Physical violence
Pride
Impulsive decisions
A belief that any method is acceptable
Believers should care deeply about injustice, but our methods must also honor God. God’s work must be done in God’s way.
Moses’ past included violence, fear, rejection, and escape. God did not pretend these things never happened. Instead, He confronted, humbled, and transformed Moses.
The gospel does not teach that our failures are insignificant. It teaches that God’s grace is greater than the repentant sinner’s past.
New believers should never believe, “God cannot use me because I have made too many mistakes.” The more important question is whether we will surrender our past, character, and future to God.
Israel’s groaning reached God.
People experiencing grief, trauma, depression, exhaustion, or fear may struggle to form long prayers. God is not impressed by religious vocabulary, nor is He confused by tears.
A sincere cry—“Lord, help me”—can be an expression of genuine faith.
The chapter ends with the assurance that God knew.
He knows more than the facts of our situation. He knows the person within the suffering. He knows the wounds we cannot explain, the fears we hide, and the burdens others overlook.
God’s apparent silence should never be mistaken for indifference. Exodus 2 assures us that He hears, remembers, sees, and knows.