# The Ninth Commandment and the Hebrew Midwives



## chbrooking (Apr 21, 2010)

Mods, I had no idea which forum to post this in. Move it as you see fit

Rather than hijacking another thread, I wanted to focus on an ancillary discussion within that thread.

While we cannot know for sure that the Hebrew women did not in fact deliver their babies before the midwives arrived--and the 9th commandment would encourage a charitable assessment of the midwives explanation--, clearly their explanation was ALSO CONCEALING the most central truth. I mean we are plainly told WHY they let the babies live. And the reason they give to the king of Egypt is not that reason. So at the very least they are prevaricating on the truth. That would seem to fall short of what WLC 145 requires in fulfillment of the 9th commandment.

So here is the question for the thread: Does a selective presentation of the truth, (which is also a pragmatic, self-protective concealing of the truth) qualify as telling the truth?

On a practical level, I can tell you that I would not be happy with my children if they told me only the palatable part of the truth, the part I'd be content with, while they withheld the rest from me. If I ask for the reason or cause and you give me the proximate, but not the ultimate reason -- is that legitimately truth-telling?


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## Steve Curtis (Apr 21, 2010)

I hope that I did not hijack the other thread with my recent post on this! If so, please (moderators) delete it. I reproduce it here:

Just an interesting note from Matthew Henry (whom I have been reading in a devotional study of Exodus): he draws a similar conclusion regarding the midwives:

"I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations."

Incidentally, he suggests that the women were, in fact, Egyptian, not Hebrew:

"They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them."


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## jfschultz (Apr 21, 2010)

This is one reason we have the KJV. The king did not like the Geneva Bible note on this, "Their disobedience in this was lawful, but their deception is evil."


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## Jack K (Apr 21, 2010)

I take the plain meaning of the text to suggest the midwifes did deceive Pharaoh, and that this deception may have helped preserve the lives of the baby boys in addition to keeping the midwives out of trouble (which also let them continue in their life-preserving posts). They are commended for fearing God. Their concern for life is certainly a big part of that. But as the line "so God dealt well with the midwives..." comes right after the account of their deception of Pharaoh, I have a hard time dismissing the idea that God may have commended them for the totality of their actions, which included the deception.

This does not mean deception was necessarily the only way or the best way for them to deal with Pharaoh. But life-threatening evil, especially when aimed against God's people, is not always owed the truth.


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## chbrooking (Apr 21, 2010)

There is some textual justification for your position, Josh. The text associates the refusal to kill the babies directly with the fear of the Lord. And the approbation they receive is also linked directly to the fear of the Lord. The lie intervenes and is not quite so tightly associated. 

I, on the other hand, don't agree with your interpretation. Misinformation (lying) is not always wrong. If I fake left and go right in basketball, I'm deceiving you, but I don't believe I've violated the 9th commandment in doing so. More to the point, misinformation is an important part of warfare -- it was even utilized by God himself (Gideon's torches and trumpets). In both of these instances, the opponent or enemy is not owed the truth. 

I believe that Pharaoh set himself at war with God and His people, and that the rules of war were applicable. The midwives chose the side of God, not the king. And I believe that, as Jack suggested, the approbation extended to the whole of their actions.


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## puritanpilgrim (Apr 21, 2010)

So was it right for Abraham to lie about Sarah being his wife so he could feel safe? He's in a similar situation. He thinks he will be killed and his wife will be stolen. He should have trusted God. The reason why they lied was righteous, but the lying was not.


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## chbrooking (Apr 21, 2010)

Joshua said:


> Faking a move as a tactical defense in war is not lying.


 
Well ... It is not WRONG, but it IS prejudicial to the truth, is it not?

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puritanpilgrim said:


> So was it right for Abraham to lie about Sarah being his wife so he could feel safe? He's in a similar situation. He thinks he will be killed and his wife will be stolen. He should have trusted God. The reason why they lied was righteous, but the lying was not.


 
I'd push this one step further back. In 12:10 we are given the reason they went to Egypt. Shouldn't they have trusted God and not gone to Egypt at all? God is not impotent to provide in the midst of a famine -- witness Elijah and the ravens.


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## Contra_Mundum (Apr 21, 2010)

I'm slightly inclined to the "choose God's side in the war" defense.

That said, I really like what Ryken offered in his sermon (see his preacher's commentary in the "Preach the Word" series).
He says basically: the midwives didn't just "lie"--they told the biggest, most *unbelievable* (literally) whopper they could tell.

That is, they said the equivalent of: "No really, the moon IS made of green cheese, and my kids spread it on their bread every day for lunch."

Pharaoh's precise thought-response to what the midwives said wasn't recorded. We just know he went in a more brutal hands-on direction afterward.


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## Jack K (Apr 21, 2010)

Contra_Mundum said:


> I'm slightly inclined to the "choose God's side in the war" defense.
> 
> That said, I really like what Ryken offered in his sermon (see his preacher's commentary in the "Preach the Word" series).
> He says basically: the midwives didn't just "lie"--they told the biggest, most *unbelievable* (literally) whopper they could tell.
> ...


So this would suggest the midwives not only defied Pharaoh behind his back, but also stood up to him to his face (although being wisely political, they didn't phrase it as defiance). Is this what Ryken says? I've never thought of it that way, but it does fit the rest of the passage. Hmmm. Much food for thought.


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## Mushroom (Apr 21, 2010)

If the midwives "saved the men children alive", then told Pharoah that, "the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.", how can it be construed that they were not practicing deception? They were actively doing a thing which Pharoah accused them of, and gave an obviously false alibi. Methinks some are trying to force their position into the account.

And yes, God "made them houses" because they feared Him.


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## MW (Apr 21, 2010)

chbrooking said:


> While we cannot know for sure that the Hebrew women did not in fact deliver their babies before the midwives arrived--and the 9th commandment would encourage a charitable assessment of the midwives explanation--, clearly their explanation was ALSO CONCEALING the most central truth.


 
According to Dr. John Lightfoot, who has written a short section entitled, "The words of the Hebrew Midwives not a lie, but a glorious confession of their faith" (Works 2:357ff), the midwives CONFESSED the most central truth:



> These words of theirs, proceed from the same faith, from whence had proceeded their work of charity,—the children's preservation. And so far are they from being a lie, that they are so glorious a confession of their faith in God, that we find not many, that have gone beyond it: and the things they spake of, so far from false, that they were most admirably and miraculously true, and really done. They saw in very deed the immediate hand and help of God, plainly and really showed to the Hebrew women in their labour: and that, whereas other women naturally, in that case, are weak, fainting, and long in pain; these were strong, lively, and soon delivered. For, as the strength of the promise showed itself in the males of Israel, in that the more they were pressed under servitude and afflicted, the more were they able for generation,—so did the strength of the promise show itself upon the women, in that they were delivered of their children with a supernatural and extraordinary ease and quickness. Therefore, the midwives boldly stand out to Pharaoh, to the venture of a martyrdom; and plainly tell him, that, since they were not in travail as other women, but lively, and strong, and had soon done,—it could be nothing but the immediate hand of God with them; which hand, they are resolved, they will not oppose for all his command, lest they should be found to fight against God. For this confession, so resolutely and gloriously made before Pharaoh, and for their fact answerable, "God made them houses, because they feared him;" that is, married them into the congregation of Israel, and built up Israelitish families by them.



The problem, as I perceive it, comes from assuming that the words spoken to Pharaoh were said out of fear of him rather than fear of God. That would be contrary to the express testimony of the text.


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## Mushroom (Apr 21, 2010)

Hmmm. Dr Lightfoot makes a considerable point. I will have to re-examine my view of the event. Thanks, Rev. Winzer.


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## chbrooking (Apr 22, 2010)

Actually, I think Lightfoot's take rather fanciful.


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## alhembd (Apr 22, 2010)

Clark,

This is a rather long reply, simply because I have pasted in John Calvin's comment on this verse. Basically Calvin says (correctly) that the midwives sinned because they lied. However, there was also a godly motive in it that God rewarded: namely, from the fear of God, they refused to obey Pharaoh. And accordingly, God in His mercy rewarded their faith, though He did not approve their lying.

Now: as the Larger Catechism tells us, we are not duty bound to tell an oppressor or a murderer the whole truth. But, we cannot lie.

I had a dear friend who was fleeing the Nazis in WWII, a Dutchman. He hid in the swamps for a year. (He refused to work in their forced labour camps, because the Queen of Holland had commanded her subjects not to do so.)

Well, this man came home to visit his parents briefly, and he sat down and began to play the organ. While he was playing, a Nazi soldier came with another soldier, and his German shepherd, to the door of the house. He knocked, and the mother answered. The soldier said, "Where is Gerrit?" The woman was shocked, but she was determined not to lie. So, she looked at the dog, and rebuked the soldier for having such a vicious dog. This put the Nazi soldier on the defensive, and he said, "But he's a nice dog." After she rebuked him more, the soldier turned and apologetically left. Meanwhile, her son's life was saved.

I think this was a faithful keeping of the Ninth Commandment.

As for the midwives, here are Calvin's comments. If you don't have a copy of Calvin's commentaries, I strongly advise you get a set. I'm sure your congregation would buy them for you. Here are Calvin's comments below. -- Al

18. And the king of Egypt called for the midwives. He was not reduced to a
more moderate course by equity or mercy; but because he dared not
openly expose to slaughter the wretched and harmless infants at their
birth, lest such atrocity should arouse the wrath of the Israelites to
vengeance, He therefore secretly sends for the midwives, and inquires why
they have not executed his murderous command? I doubt not, however,
that he was restrained rather by the fear of rebellion than by shame. f20 In
the answer of the midwives two vices are to be observed, since they
neither confessed their piety with proper ingenuity, and what is worse,
escaped by falsehood. For the fabulous story which the Rabbins invent to
cover their fault, must be rejected, viz., that they did not come in time to
the Hebrew women, because they had warned them of the wicked design
of the king; and so it came to pass that they were not present when they
were delivered. What can be more tame than this invention, when Moses
shews in his narrative that they were guilty of falsehood? Some assert that
this kind of lie, f21 which they call “the lie officious, or serviceable,” is not
reprehensible; because they think that there is no fault where no deceit for
the purpose of injury is used. f22 But I hold, that whatever is opposed to
the nature of God is sinful; and on this ground all dissimulation, whether in
word or deed, is condemned, as I shall more largely discuss in explaining
the law, if God grants me time to do so. Wherefore both points must be
admitted, that the two women lied, and, since lying is displeasing to God,
that they sinned. For, as in estimating the conduct of saints we should be
just and humane interpreters; so also superstitious zeal must be avoided in
covering their faults, since this would often infringe on the direct authority
of Scripture. And, indeed, whensoever the faithful fall into sin, they desire
not to be lifted out of it by false defences, for their justification consists in
a simple and free demand of pardon for their sin. Nor is there any
contradiction to this in the fact, that they are twice praised for their fear of
God, and that God is said to have rewarded them; because in his paternal
indulgence of his children he still values their good works, as if they were
pure, notwithstanding they may be defiled by some mixture of impurity.
In fact, there is no action so perfect as to be absolutely free from stain;
though it may appear more evidently in some than in others. Rachel was
influenced by faith, to transfer the right of primogeniture to her son Jacob;
a desire, undoubtedly, pious in itself, and a design worthy of praise,
anxiously to strive for the fulfillment of the divine promise; but yet we
26
cannot praise the cunning and deceit, by which the whole action would
have been vitiated, had not the gratuitous mercy of God interposed.
Scripture is full of such instances, which shew that the most excellent
actions are sometimes stained with partial sin. But we need not wonder
that God in his mercy should pardon such defects, which would otherwise
defile almost every virtuous deed; and should honor with reward those
works which are unworthy of praise, or even favor. Thus, though these
women were too pusillanimous and timid in their answers, yet because
they had acted in reality with heartiness and courage, God endured in them
the sin which he would have deservedly condemned. This doctrine gives us
alacrity in our desire to do rightly, since God so graciously pardons our
infirmities; and, at the same time, it warns us most carefully to be on our
guard, lest, when we are desirous of doing well, some sin should creep in
to obscure, and thus to contaminate our good work; since it not
unfrequently happens that those whose aim is right, halt or stumble or
wander in the way to it. In fine, whosoever honestly examines himself,
will find some defect even in his best endeavors. Moreover, by the
rewards of God, let us be encouraged to the confidence of thus obtaining
good success, lest we should faint at the dangers we incur by the faithful
performance of our duty; and assuredly no danger will alarm us, if this
thought be deeply impressed upon our hearts, that whatever ill-will our
good deeds may beget in this world, still God sits in heaven to reward
them.
21. He made them houses. f23 It is not at all my opinion that this should be
expounded as referring to the women, and I am surprised that many
interpreters have been grossly mistaken on so dear a point. All are agreed
that the pronoun is masculine, and therefore, according to ordinary usage,
should refer to males; but because the two letters µ and ö are sometimes
used interchangeably, they have supposed that the two clauses of the
verse must be connected, and both referred to the women. But there is no
need of this, since the sentence runs very well in this way: — “The people
multiplied and waxed very mighty, and it came to pass, because the
midwives feared God, that God made them houses,” i.e., the Israelites; as
much as to say, that through the piety of these women, they obtained an
abundant offspring.


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