Why did the Hebrew midwives lie in Exodus 1:19, and was it justified? Canonical Text Exodus 1:17-19: “The midwives, however, feared God and did not do as the king of Egypt had told them; they let the boys live. So the king of Egypt summoned the midwives and asked them, ‘Why have you done this? Why have you let the boys live?’ The midwives answered Pharaoh, ‘Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwife arrives.’ ” Historical–Cultural Context The events fall early in Egypt’s Eighteenth Dynasty, when a new Pharaoh “who did not know Joseph” (Exodus 1:8) enslaved Israel. Egyptian documents such as the Brooklyn Papyrus (c. 1740 BC) list Semitic servants with names close to Hebrew, confirming a large Asiatic population in the Delta. Medical papyri (Kahun Gynecological, c. 1850 BC) mention professional midwives (Egyptian swnw.t), matching Exodus’ detail. The Midwives’ Identity and Profession “Shiphrah” and “Puah” bear Semitic names (Shiphrah ≈ “fair”; Puah ≈ “splendid”). The text calls them “the Hebrew midwives,” which can mean “midwives to the Hebrews.” Linguistically, nothing prevents them from being Hebrews themselves. Archaeology verifies female medical specialists in Egypt; tomb paintings at Saqqara depict two women assisting childbirth, paralleling Exodus. Pharaoh’s Decree and the Moral Crisis Pharaoh ordered covert infanticide: kill every male at birth (Exodus 1:16). Compliance would make the midwives murderers; refusal risked their own lives. The crisis presents a collision between divine command (“You shall not murder,” Exodus 20:13) and royal command. Analysis of the Midwives’ Statement Their report, “Hebrew women are vigorous and give birth before the midwife arrives,” was at best partial truth and at worst deliberate deception. The Hebrew term ḥayot (“vigorous”) is a wordplay on ḥayyâ (“living creature”), underscoring vitality. Whatever the linguistic nuance, the statement concealed their deliberate non-compliance. Fear of God as Motive Ex 1:17; 21: “The midwives feared God… and because the midwives feared God, He gave them families of their own.” Scripture explicitly anchors their behavior in reverence, not in opportunistic self-interest. The narrative commends their God-centered motive, not the untruth per se. Ethical Evaluation: Was the Lie Justified? 1. Absolute Truthfulness and God’s Character • Proverbs 12:22: “Lying lips are detestable to the LORD.” • Colossians 3:9: “Do not lie to one another.” • Numbers 23:19: “God is not a man, that He should lie.” Truth reflects God’s nature; falsehood violates it. 2. Hierarchy of Moral Duties Scripture occasionally records deception to protect life—Rahab (Joshua 2), Jonathan (1 Samuel 20), Elisha (2 Kings 6). Nowhere does God praise the deception itself; He praises the faith or mercy motivating it. Saving innocent life ranks higher than telling a tyrant everything (cf. Mark 3:4, Jesus: “Is it lawful…to save life or to kill?”). 3. “Descriptive, Not Prescriptive” Exodus narrates what happened; it never commands others to imitate the lie. The blessing (Exodus 1:20-21) follows their fear of God and defense of the unborn, not their words’ accuracy. The text is careful: “So God was good to the midwives… because they feared God,” not “because they lied.” 4. God’s Providence over Human Imperfection Genesis 50:20 sets the pattern: “You planned evil… but God planned it for good.” Divine sovereignty can redeem even morally mixed actions. Theological Synthesis • Sanctity of life is non-negotiable (Genesis 9:6). • Civil disobedience is mandated when state commands contradict God’s law (Acts 5:29). • Lying remains intrinsically wrong, yet withholding information or using subterfuge against murderous regimes can fall under “war-time deception” (Joshua’s ambush, Joshua 8). The midwives’ act shares this wartime context. Philosophical and Behavioral Insights Studies in moral psychology show people instinctively prioritize protecting innocent life over truth-telling when the two conflict (e.g., Kohlberg’s “Heinz dilemma”). Scripture anticipates this intuition but refines it: fear God first, then act (Proverbs 9:10). Practical and Pastoral Applications • When authorities demand sin, obey God rather than men (Acts 5:29). • In life-threatening oppression, creative civil disobedience may be necessary, but repent of any deceit and cling to grace. • God honors those who value life; He “gave them families” (Exodus 1:21), echoing Psalm 113:9. Conclusion The Hebrew midwives lied to Pharaoh as a tactic to thwart state-sponsored murder. Scripture records the lie without endorsing falsehood; it commends their fear of God and their protection of life. The episode teaches that when moral duties conflict under tyranny, allegiance to the Creator and the preservation of innocent life take precedence, while truth remains God’s ideal standard. |
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