John Calvin Commentary Exodus 1:18

"And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men-children alive?" — Exodus 1:18 (ASV)

And the king of Egypt called for the midwives. He was not moved to a more moderate course by fairness or mercy. Instead, because he did not dare to openly slaughter the wretched and harmless infants at their birth, fearing that such an atrocity would arouse the Israelites to vengeful wrath, he therefore secretly sent for the midwives and asked why they had not carried out his murderous command. I do not doubt, however, that he was restrained more by the fear of rebellion than by shame.²⁰

In the midwives' answer, two faults are to be observed: they neither confessed their piety with appropriate honesty, and, what is worse, they escaped by lying. For the fabricated story that the Rabbis invented to cover their fault must be rejected—namely, that they did not arrive in time to the Hebrew women because they had warned them of the king's wicked design, and so it happened that they were not present at the deliveries. What could be more feeble than this invention, when Moses shows in his narrative that they were guilty of falsehood?

Some assert that this kind of lie,²¹ which they call “the serviceable lie,” is not blameworthy, because they think there is no fault where no deceit is used with intent to harm.²² But I maintain that whatever is opposed to the nature of God is sinful. On this ground, all deception, whether in word or deed, is condemned, as I will discuss more fully in explaining the Law, if God grants me time to do so.

Therefore, both points must be admitted: that the two women lied, and, since lying is displeasing to God, that they sinned. For, just as in evaluating the conduct of saints we should be fair and compassionate interpreters, so also superstitious zeal in covering their faults must be avoided, since this would often undermine the direct authority of Scripture. And indeed, whenever the faithful fall into sin, they do not desire to be excused by false defenses, for their justification consists in a simple and free plea for pardon for their sin.

Nor is it a contradiction that they are twice praised for their fear of God, and that God is said to have rewarded them. This is because, in His paternal indulgence towards His children, He still values their good works as if they were pure, even though they may be tainted by some mixture of impurity.

In fact, there is no action so perfect as to be absolutely free from stain, though this may appear more clearly in some cases than in others. Rachel was influenced by faith to transfer the right of primogeniture to her son Jacob. This was undoubtedly a pious desire in itself, and a praiseworthy intention, to strive anxiously for the fulfillment of the divine promise. Yet we cannot praise the cunning and deceit by which the whole action would have been corrupted, had not the free mercy of God intervened. Scripture is full of such instances, which show that even the most excellent actions are sometimes stained with partial sin.

But we need not wonder that God, in His mercy, pardons such defects, which would otherwise taint almost every virtuous deed, and honors with a reward those works which are unworthy of praise or even favor. Thus, though these women were too fainthearted and timid in their answers, yet because they had acted in reality with sincerity and courage, God overlooked in them the sin He would have deservedly condemned.

This doctrine gives us eagerness in our desire to do what is right, since God so graciously pardons our weaknesses. At the same time, it warns us to be most carefully on our guard, so that when we desire to do well, sin does not creep in to obscure and thus contaminate our good work. For it frequently happens that those whose aim is right, halt, stumble, or wander on the way to it.

In short, whoever honestly examines himself will find some defect even in his best endeavors. Moreover, by God's rewards, let us be encouraged to the confidence of achieving good success, so that we do not lose heart at the dangers we incur through the faithful performance of our duty. Assuredly, no danger will alarm us if this thought is deeply impressed upon our hearts: that whatever ill-will our good deeds may generate in this world, God still sits in heaven to reward them.

²⁰ Lightfoot, in his Sermon on Difficulties of Scripture, (Pitman’s edition, 7. 209,) says, “How many, in expounding that place, do roundly conclude, they told a lie to save their stake; when, as I suppose, it were no hard thing to shew, that the thing they spake was most true,” etc. And, again, in his “Handful of Gleanings out of the Book of Exodus,” vol. 2. 357, he has a short dissertation, headed, “The words of the Hebrew Midwives not a lie, but a glorious confession of their faith.” In opposition to Calvin, he considers them to have been Egyptian women.

²¹ “Qui tend a faire plaisir;” which tends to give pleasure. — Fr..

²² Mendacium dividitur ratione culpae et finis; officiosum, jocosum, et perniciosum. — S. . Thom., a. 2. Mendacium officiosum dicitur, quod committitur solum causa utilitatis propriae vel alienae; ., a. 2. Mendacium officiosum dicitur, quod committitur solum causa utilitatis propriae vel alienae; e..g., quis dicit, se non habere pecuniam, ne iis spolietur a militibus. —., quis dicit, se non habere pecuniam, ne iis spolietur a militibus. — Dens.. Tractatus de reliquis virtutibus justitiae annexis. Coloniae, 1776, tom. 3, p. 396. The subject is discussed by Peter Martyr, . Coloniae, 1776, tom. 3, p. 396. The subject is discussed by Peter Martyr, Loci Communes,, Classis Secunda, cap. 13, with much reference to the Treatises of Augustin , cap. 13, with much reference to the Treatises of Augustin de Mendacio, in which this passage is treated of. In Augustin’s letter to Jerome, 82., speaking of the “mendacium officiosum,” he says, “non tam usitatum est in ecclesiasticis libris vocabulum officii.”, in which this passage is treated of. In Augustin’s letter to Jerome, 82., speaking of the “mendacium officiosum,” he says, “non tam usitatum est in ecclesiasticis libris vocabulum officii.”