Exodus 1:19Meaning & Commentary from the Church Fathers

Consequently, it appears inappropriate to lie, especially regarding those described as having no deceit in their mouths (Rev. 14:5). The lives of certain individuals starkly contrast with that of the saints if they engage in such dishonesties; they may act according to their natural instincts, even if they lack awareness of heavenly Divine graces, focusing instead on worldly matters. Those who inhabit a heavenly perspective, as the Apostle expresses, should not tailor their speech in the style of the midwives to express truth while evading falsehood. A more comprehensive examination of related Scriptural accounts is warranted.

Although lying can be employed for one’s benefit or in the name of mercy, as illustrated by the midwives in Exodus, it is essential to recognize that the merit lies not in the act itself but in the inclination of the heart. Those who resort to deception in such circumstances may eventually attain a state free from all untruths.

When they attended to the laboring women later, they exercised wisdom and compassion, adhering to the limits set by the king’s command, carefully assessing the gender of the newborns without misrepresenting the mothers to Pharaoh. This indicates that God favored the midwives, as recorded in Exodus 20, not for deceit, but for their wise compassion towards those in distress. From Exodus 11:15, it is clear that Moses fled Egypt out of fear of death from Pharaoh. However, in the letter to the Hebrews, it is stated, “By faith he left Egypt, not fearing the wrath of the king,” emphasizing that he did not fear the king’s anger because he kept his eyes on the unseen promises of God, as seen in Exodus 11:27. A distinction in timing is necessary; Moses feared the king when he fled due to the murder he committed, yet he later had no fear when, under God’s directive, he secured the liberty of the Israelites and led them out of Egypt.

This passage highlights that God showed special favor toward the Hebrew women, who were appointed by Pharaoh to oversee the newborn males. Their experience was not based on deceit before Pharaoh but stemmed from their reverence for God and their dedicated efforts to honor Him as their Creator and Sustainer. Although the king commanded that male infants be killed while allowing female infants to live, this edict was contrary to natural law, violated their consciences, and contradicted the principles of humanity, revealing the tyrannical nature of the wicked oppressor, not that of a just authority.

Consequently, these women, driven by their fear of God, could not comply with such an immoral command, leading them to disregard the king of Egypt's orders and save the male children instead.

Regarding the Hebrew women, Moses does not clarify whether they outright lied to Pharaoh during the course of their actions against the king’s commands. Moreover, God, in His sovereignty, facilitated childbirth for the Hebrew women, allowing them to give birth without waiting for the midwives to assist. While the midwives did not fully disclose the truth of the order regarding the births, they cannot be justly accused of deceit under the circumstances.

To clarify, lying, in its simplest sense, refers to an act of injustice that aims to deceive and conceal the truth. Such deceit becomes perjury when it harms others, particularly in legal matters or in casual dialogue. In legal contexts, perjury is seen when an individual defames another through false accusations or slander before third parties. Those who engage in such falsehoods undermine fellow humans and offend God.

In ordinary conversations, misleading words may take various forms, including harmful critiques of others' flaws, sarcastic remarks, or unjust interpretations of others' actions. Concealing truth does not inherently violate public interest. Sometimes, it can even serve to protect public peace and welfare, making it not a vice but a prudent choice in light of the situation. Given these considerations and with a focus on honoring God, the Hebrew women did not sin by withholding the full truth but rather demonstrated their compassion by preserving the lives of male infants.

It is plausible that the Hebrew midwives occasionally provided help to these women when it was not required, but such occasions were rare; in general, the midwives presented falsehoods to Pharaoh. Nonetheless, deceit, even when stemming from good intentions, cannot be justified morally. As Scripture states, “the abomination of the Lord's mouth is lying” (Proverbs 12:22), and falsehood aligns a person with the Father of lies, the devil (John 8:44). The midwives should have refrained from deception altogether, either by refusing to approach Pharaoh and thereby avoiding moral corruption, or by presenting the truth skillfully, or ideally, if necessary, by confessing their failure to comply with his commands, fully aware of the risks they faced. They could have echoed the words of the Apostles, “it is fitting to obey God rather than man” (Acts 5:29). If God disapproves of falsehood, we must ponder how it is written that He granted favor to the women and protected them from harm and poverty, thereby bestowing upon them external blessings. God favored the midwives not because they were dishonest in their dealings with Pharaoh, but due to their reverence for Him and their compassion for others. Though their fear of God and their humanity were intertwined with their falsehoods due to the flawed nature of their moral principles, it is evident from verse 21 that it was their fear of God and love for humanity that drew His favor. They were rewarded with prosperity in their households, reflecting their compassionate treatment of the newborns in others' families. Blessed Augustine notes, “God rewards the women not because they lied, but because they showed mercy to His people, and for this goodness, He forgave their sin” (Contra mendac, p. 19). Consequently, the Israelite population grew and became exceedingly strong. Thus, even amidst severe persecution, the Israelites flourished despite Pharaoh's intentions against them. God's benevolence was further revealed as a spirit of faith and hope was kindled among the Israelites during their trials; they lifted their voices to Him in despair, and God heard their cries (Exodus 2:23-25). However, as many lived among the Egyptians, they became tainted by their superstitions (Ezekiel 20:23-24), making their persecution a conduit for liberation, not only from oppression but from their misguided beliefs. This portion of Scripture begins a series from the book of Exodus during Holy Week, with certain readings on Thursday, Friday, and Saturday closely relating to the final days of our Savior's earthly existence. Meanwhile, the readings from Exodus on Monday, Tuesday, and Wednesday do not share specific ties to those days or events, making it unnecessary to explain the order of their readings. Each of the three readings recounts the circumstances surrounding Moses’ birth, upbringing, and his time in Midian, aligning with the accounts of all the Evangelists read on those days. The Holy Church deems it essential to read about our Savior’s life throughout Holy Week, illustrating that He suffered not for His own sake, as He was sinless, but for our redemption. Moses, as the prophet and intercessor of the old covenant, prefigured Christ, the prophet and King of the new covenant. Thus, it is fitting for the Church to read not just the passages that closely correlate with this week’s remembrance, but also others that reflect the appearance of Christ in the world and His life on earth. The plight of the Hebrews depicted in this Scripture, under the harsh rule of Pharaoh and the Egyptians, symbolizes the moral and spiritual turmoil of humanity before the advent of Christ, beholden to the god of this age (2 Corinthians 4:4) and the prince of this world (John 12:31), who wields the power of death, the devil (Hebrews 2:14). Consequently, teachers of the Church draw parallels between the deliverance of the Israelites from Egyptian bondage through Moses and humanity's liberation from Satan’s grasp through Christ. The distress caused by Pharaoh incited a longing and hope among the Hebrews for divine assistance. Similarly, prior to Christ’s manifestation, a yearning for God’s enlightening and renewing aid arose in the morally degenerate world, particularly among its nobler representatives, creating an eager anticipation for a Savior.