Exodus 1:18Meaning & Commentary from the Church Fathers

Thus, it appears that lying is not permissible for individuals about whom it is said, "And in their mouth there is no deceit" (Rev. 14:5). Indeed, the lives of some individuals starkly contrast with those of the holy ones, especially if they engage in dishonesty; such individuals tend to follow their inherent tendencies and are often preoccupied with temporal matters, lacking an understanding of divine grace. Those whose focus, as the apostle states, is on heavenly matters should not adapt their speech to mimic that of the midwives merely to articulate the truth while avoiding deception. This issue warrants a deeper exploration through other scriptural examples.

Lying may sometimes serve one's safety or well-being, not as a direct malice but as an act of mercy, as illustrated in the book of Exodus with the midwives' falsehoods to protect the Israelite children from death. Nevertheless, it is the inclination towards mercy, rather than the act of lying itself, that holds value; those who engage in deception for such reasons may ultimately be honored with a freedom from falsehood entirely.

Overall, the midwives presented falsehoods before Pharaoh, yet lies, deceit, and untruths—despite stemming from honorable intentions and serving a righteous purpose—are morally indefensible. Scripture tells us, "the abomination of the Lord's mouth is lying" (Proverbs XII:22), and deceit aligns individuals with the Father of lies—the devil (John VIII:44). The midwives ought not to have lied; they should have either refrained from appearing before Pharaoh altogether to evade the temptation of corrupting their souls, or articulated the truth in a favorable manner, or better yet, as a last resort, they might have admitted to Pharaoh their failure to carry out his wishes, accepting the risk of suffering for it—echoing the Apostles' declaration, "it is fitting to obey God rather than man" (Acts V:29). If God is displeased with deception, how can we reconcile this with the subsequent affirmation that God acted favorably toward the midwives, safeguarding them from harm and poverty, and blessing them with external prosperity? The Lord's favor was not granted due to their deceit before Pharaoh but stemmed from their reverence for God and their compassion toward others, even though their fear of God and humanity, due to their ethical shortcomings, were intertwined with falsehood. Verse 21 indicates that it was this fear of God and love for their fellow man that won them God's favor, resulting in divine reward for their households—a commensurate reward for their humane treatment of newborns in others' families. Blessed Augustine stated, "God rewards the women not because they lied, but because they were merciful to God's people, and for this good God forgave their sin" (including their lies). Consequently, the population grew and thrived greatly. In the face of severe persecution inflicted upon the Israelites, God's favor was evident, as the Hebrew people multiplied despite Pharaoh’s efforts. Furthermore, amid external adversities from which no human rescue was anticipated, hope and faith in God blossomed within their hearts, leading them to cry out for His help as God heard their cries (Exodus II:23-25). However, while many among them adopted the superstitions of the Egyptians (Ezek. XX:23-24), the Egyptians' persecution ultimately expedited their liberation not only from bondage but also from superstition. This parimia marks the beginning of the readings from the book of Exodus during Holy Week. The readings scheduled for Thursday, Friday, and Saturday relate specifically to the events commemorated during the last days of our Savior's earthly life. Conversely, those from Exodus read on Monday, Tuesday, and Wednesday do not bear specific relevance to the commemorations of those days, thus making any effort to assert a reason for their placement superfluous. It is sufficient to note that all three parimia recount the story of Moses' birth, upbringing, and tenure in Midian, coinciding with similar readings from the Evangelists on these days. The Holy Church has deemed it necessary to present not only the Gospel narratives concerning the final days of the Savior’s earthly ministry but also His entire earthly existence, that we might recognize His sinless suffering, endured not for Himself but for us, the sinners. Likewise, Moses, as the prophet and intercessor of the old covenant and as the leader of God’s people, serves as a foreshadowing of Christ, the prophet and initiator of the new covenant, as well as the King of the new covenant church. Thus, it is entirely appropriate for the Church to draw from Exodus during Holy Week, incorporating passages that resonate with the remembrance of this time while simultaneously highlighting the transformation brought forth by the advent of Christ, the Savior, and His earthly mission. The Hebrew people’s plight, as depicted in this parimia, underscores the morally and spiritually distressed state of humanity prior to Christ’s arrival, being held captive by the god of this age (2 Corinthians IV:4), the ruler of this world (John XII:31), who wields the power of death, the devil (Hebrews II:14). Accordingly, Church leaders equate the liberation of the Hebrew people from Egyptian bondage through Moses with the redemption of humanity from Satan’s grasp by Christ. The suffering inflicted by Pharaoh ignited a yearning and hope for divine assistance among the Hebrews. Similarly, in the pre-Christian pagan world, rife with wickedness and superstition, at least among its noblest representatives, a realization of the need for divine intervention for spiritual awakening and renewal emerged, fostering widespread anticipation for the coming Savior.