Why did God reward the midwives for disobeying Pharaoh in Exodus 1:20? Historical Setting of Exodus 1 The events unfold late in the Middle Kingdom/early New Kingdom period (c. 18th–16th century BC), when a new Pharaoh “who did not know Joseph” (Exodus 1:8) regarded Israel’s growth as a national-security threat. Excavations at Tell el-Dab‘a (ancient Avaris) reveal a large Asiatic population living in the eastern Delta during this very window, corroborating the biblical claim of a substantial Semitic community in Egypt. Who Were Shiphrah and Puah? Ex 1:15 names two professional midwives: Shiphrah and Puah. The Brooklyn Papyrus 35.1446 (c. 1740 BC) lists domestic servants in Egypt, including the Northwest Semitic name Šp-r (Shiphrah), showing the plausibility of their identities and professions in the Delta. Midwifery was a respected, regulated vocation; Pharaoh’s direct command implies they occupied positions of official trust. Pharaoh’s Edict and the Moral Crisis Pharaoh ordered: “When you help the Hebrew women give birth…if it is a son, kill him” (Exodus 1:16). This edict enacted state-sponsored infanticide. Scripture states, “But the midwives feared God and did not do as the king of Egypt had told them” (Exodus 1:17). Their crisis was ethical: obey a human tyrant or preserve life in reverence for Yahweh. Text of Exodus 1:17–21 17 But the midwives feared God and did not do as the king of Egypt had told them; they let the boys live. 18 So the king of Egypt summoned the midwives and asked them, “Why have you done this and allowed the boys to live?” 19 The midwives said to Pharaoh, “Hebrew women are vigorous and give birth before the midwife arrives.” 20 So God was good to the midwives, and the people multiplied and became even more numerous. 21 And because the midwives feared God, He gave them families of their own. Why Did God Reward Them? 1. Reverent Fear of God Scripture explicitly links the reward to their godly fear (v. 21). In biblical ethics, reverence for Yahweh supersedes allegiance to civil rulers (cf. Proverbs 1:7; Acts 5:29). The midwives aligned with the Creator’s valuation of human life (Genesis 1:27; 9:6). 2. Protection of the Covenant Line By sparing male infants, they preserved the nation through which the Abrahamic promise would advance (Genesis 15:5). Ultimately, their courage safeguarded Moses, the mediator of the law, who in turn foreshadows Christ—the Seed through whom all nations are blessed (Galatians 3:16). 3. Civil Disobedience in Righteousness Scripture sanctions resistance when government commands direct sin (Daniel 3; 6). The midwives modeled principled non-compliance, a paradigmatic case for later believers facing immoral laws. 4. Sanctity-of-Life Principle Their actions confirm an early biblical pro-life ethic. Later Mosaic legislation condemns shedding innocent blood (Exodus 20:13; Deuteronomy 19:10). God’s favor therefore upholds the intrinsic value He places on life in the womb (Psalm 139:13). 5. Faith Expressed Through Deed Hebrews 11 praises faith that acts. Though the epistle does not name the midwives, their story parallels Rahab’s (James 2:25), whose faith was “justified by works” that protected Israelite spies. Divine reward underscores that genuine faith produces courageous obedience. The Ethics of Their Deception Some raise the question: Did God reward a lie? Scripture commends the fear motivating their overall behavior, not the false explanation itself. Three major approaches appear in Christian ethics: • Absolutist: the lie was sinful, yet God graciously honored their fear. • Hierarchical: preserving life is a higher duty than truth-telling under coercion; therefore the deception was morally permissible (cf. Rahab, Joshua 2). • Non-absolute prohibition: falsehood aimed at rescuing the innocent is not condemned (Exodus narrative offers no rebuke). Whichever view one adopts, the text is clear on the reason for divine favor: their fear of God and protection of life, not the mere act of misrepresentation. Specific Form of the Reward “God was good to the midwives…He gave them families of their own” (Exodus 1:20–21). In patriarchal culture, childlessness was a stigma; thus, receiving households signified honor, provision, and legacy. Moreover, the national multiplication echoing Genesis 1:28 shows God turning Pharaoh’s genocidal policy on its head. Archaeological and Historical Corroborations • Semitic Slave Presence: Beni Hasan tomb painting (Tomb BH 3, ca. 1870 BC) depicts Asiatics entering Egypt in multicolored garments, matching Joseph’s timeline. • Ipuwer Papyrus (Leiden 344) laments social upheaval and death of children, suggestive of an Egyptian memory of plagues and loss. Though debated, it demonstrates a contemporaneous milieu of calamity consistent with Exodus themes. • The Brooklyn Papyrus name coincidence strengthens the historical credibility of Shiphrah. The Midwives and Christological Trajectory By preserving Hebrew boys, the midwives indirectly secured the birth of Moses, whose life story (threatened infancy, royal household, deliverer of people) foreshadows Jesus. Matthew draws a parallel: Herod’s massacre echoes Pharaoh’s decree, positioning Christ as the greater Moses (Matthew 2:16–18; Deuteronomy 18:15). Thus, their obedience participates in the redemptive arc culminating in the Resurrection. Applications for Today • Defending Life: Medical professionals facing pressure to perform abortions find biblical precedent for conscientious refusal. • Civil Resistance: Believers under regimes that criminalize evangelism can appeal to the midwives’ example for principled witness. • Faith over Fear: Trusting God’s sovereign reward emboldens contemporary Christians to act ethically despite potential cost. Conclusion God rewarded the Hebrew midwives because their reverent fear led them to protect innocent life and uphold His covenant purposes, demonstrating that divine allegiance transcends human authority. Their legacy affirms the sanctity of life, the righteousness of civil disobedience against tyrannical commands, and the faithfulness of God to bless those who honor Him. |
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