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Text -- Exodus 1:15-22 (NET)

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Context
1:15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 1:16 “When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.” 1:17 But the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. 1:18 Then the king of Egypt summoned the midwives and said to them, “Why have you done this and let the boys live?” 1:19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women– for the Hebrew women are vigorous; they give birth before the midwife gets to them!” 1:20 So God treated the midwives well, and the people multiplied and became very strong. 1:21 And because the midwives feared God, he made households for them. 1:22 Then Pharaoh commanded all his people, “All sons that are born you must throw into the river, but all daughters you may let live.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Egypt descendants of Mizraim
 · Egyptians descendants of Mizraim
 · Hebrew a person descended from Heber; an ancient Jew; a Hebrew speaking Jew,any Jew, but particularly one who spoke the Hebrew language
 · Nile a river that flows north through Egypt to the Mediterranean Sea
 · Pharaoh the king who ruled Egypt when Moses was born,the title of the king who ruled Egypt in Abraham's time,the title of the king who ruled Egypt in Joseph's time,the title of the king who ruled Egypt when Moses was born,the title of the king who refused to let Israel leave Egypt,the title of the king of Egypt whose daughter Solomon married,the title of the king who ruled Egypt in the time of Isaiah,the title Egypt's ruler just before Moses' time
 · Puah son of Issachar
 · Shiphrah a midwife assigned to the Hebrew women by Pharaoh


Dictionary Themes and Topics: Pharaoh | PUAH; PUVAH | Oppression | Nile | MOSES | Lie | LEVITICUS, 1 | Israel | Hebrew | GENESIS, 1-2 | Egyptians | EXODUS, THE BOOK OF, 2 | EXODUS, THE | EXODUS | DELIVER | DAUGHTER | CRIME; CRIMES | Beryl | BROOK | BIRTH-STOOL | more
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Wesley , JFB , Clarke , Calvin , Defender , TSK

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 1:15 - -- The two chief of them. They are called Hebrew midwives, probably not because they were themselves Hebrews; for sure Pharaoh could never expect they sh...

The two chief of them. They are called Hebrew midwives, probably not because they were themselves Hebrews; for sure 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.

Wesley: Exo 1:16 - -- Seats used on that occasion.

Seats used on that occasion.

Wesley: Exo 1:17 - -- Dreaded his wrath more than Pharaoh's, and therefore saved the men - children alive.

Dreaded his wrath more than Pharaoh's, and therefore saved the men - children alive.

Wesley: Exo 1:19 - -- I see no reason we have to doubt the truth of this; it is plain they were now under an extraordinary blessing of increase, which may well be supposed ...

I see no reason we have to doubt the truth of this; it is plain they were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had quick and easy labour, and the mothers and children being both lively, they seldon needed the help of midwives; this these midwives took notice of, and concluding it to be the finger of God, were thereby emboldened to disobey the king, and with this justify themselves before Pharaoh, when he called them to an account for it.

Wesley: Exo 1:20 - -- That is, built them up in families, and blessed their children.

That is, built them up in families, and blessed their children.

JFB: Exo 1:15 - -- Two only were spoken to--either they were the heads of a large corporation [LABORDE], or, by tampering with these two, the king designed to terrify th...

Two only were spoken to--either they were the heads of a large corporation [LABORDE], or, by tampering with these two, the king designed to terrify the rest into secret compliance with his wishes [CALVIN].

JFB: Exo 1:16 - -- Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which t...

Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side--into which, when the infants were washed, they were to be, as it were, accidentally dropped.

JFB: Exo 1:17 - -- Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, whi...

Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.

JFB: Exo 1:20-21 - -- This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a hou...

This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a house" in Hebrew idiom, means to have a numerous progeny. The passage then should be rendered thus: "God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered."

Clarke: Exo 1:15 - -- Hebrew midwives - Shiphrah and Puah, who are here mentioned, were probably certain chiefs, under whom all the rest acted, and by whom they were inst...

Hebrew midwives - Shiphrah and Puah, who are here mentioned, were probably certain chiefs, under whom all the rest acted, and by whom they were instructed in the obstetric art. Aben Ezra supposes there could not have been fewer than five hundred midwives among the Hebrew women at this time, but that very few were requisite see proved on Exo 1:19 (note).

Clarke: Exo 1:16 - -- Upon the stools - על האבנים al haobnayim . This is a difficult word, and occurs nowhere else in the Hebrew Bible but in Jer 18:3, where we...

Upon the stools - על האבנים al haobnayim . This is a difficult word, and occurs nowhere else in the Hebrew Bible but in Jer 18:3, where we translate it the potter’ s wheels. As אכי signifies a stone, the obnayim has been supposed to signify a stone trough, in which they received and washed the infant as soon as born. Jarchi, in his book of Hebrew roots, gives a very different interpretation of it; he derives it from בן ben , a son, or בנים banim , children; his words must not be literally translated, but this is the sense: "When ye do the office of a midwife to the Hebrew women, and ye see that the birth is broken forth, if it be a son, then ye shall kill him."Jonathan ben Uzziel gives us a curious reason for the command given by Pharaoh to the Egyptian women: "Pharaoh slept, and saw in his sleep a balance, and behold the whole land of Egypt stood in one scale, and a lamb in the other; and the scale in which the lamb was outweighed that in which was the land of Egypt. Immediately he sent and called all the chief magicians, and told them his dream. And Janes and Jimbres, (see 2Ti 3:8). who were chief of the magicians, opened their mouths and said to Pharaoh, ‘ A child is shortly to be born in the congregation of the Israelites, whose hand shall destroy the whole land of Egypt.’ Therefore Pharaoh spake to the midwives, etc."

Clarke: Exo 1:17 - -- The midwives feared God - Because they knew that God had forbidden murder of every kind; for though the law was not yet given, Exo 20:13, being Hebr...

The midwives feared God - Because they knew that God had forbidden murder of every kind; for though the law was not yet given, Exo 20:13, being Hebrews they must have known that God had from the beginning declared, Whosoever sheddeth man’ s blood, by man shall his blood be shed, Gen 9:6. Therefore they saved the male children of all to whose assistance they were called. See Clarke’ s note on Exo 1:19.

Clarke: Exo 1:19 - -- The Hebrew women are not as the Egyptian women - This is a simple statement of what general experience shows to be a fact, viz., that women, who dur...

The Hebrew women are not as the Egyptian women - This is a simple statement of what general experience shows to be a fact, viz., that women, who during the whole of their pregnancy are accustomed to hard labor, especially in the open air, have comparatively little pain in parturition. At this time the whole Hebrew nation, men and women, were in a state of slavery, and were obliged to work in mortar and brick, and all manner of service In The Field, Exo 1:14, and this at once accounts for the ease and speediness of their travail. With the strictest truth the midwives might say, The Hebrew women are not as the Egyptian women: the latter fare delicately, are not inured to labor, and are kept shut up at home, therefore they have hard, difficult, and dangerous labors; but the Hebrew women are lively, חיות chayoth , are strong, hale, and vigorous, and therefore are delivered ere the midwives come in unto them. In such cases we may naturally conclude that the midwives were very seldom even sent for. And this is probably the reason why we find but two mentioned; as in such a state of society there could be but very little employment for persons of that profession, as a mother, an aunt, or any female acquaintance or neighbor, could readily afford all the assistance necessary in such cases. Commentators, pressed with imaginary difficulties, have sought for examples of easy parturition in Ethiopia, Persia, and India, as parallels to the case before us; but they might have spared themselves the trouble, because the case is common in all parts of the globe where the women labor hard, and especially in the open air. I have known several instances of the kind myself among the laboring poor. I shall mention one: I saw a poor woman in the open field at hard labor; she stayed away in the afternoon, but she returned the next morning to her work with her infant child, having in the interim been safely delivered! She continued at her daily work, having apparently suffered no inconvenience

I have entered more particularly into this subject because, through want of proper information, (perhaps from a worse motive), certain persons have spoken very unguardedly against this inspired record: "The Hebrew midwives told palpable lies, and God commends them for it; thus we may do evil that good may come of it, and sanctify the means by the end."Now I contend that there was neither lie direct nor even prevarication in the case. The midwives boldly state to Pharaoh a fact, (had it not been so, he had a thousand means of ascertaining the truth), and they state it in such a way as to bring conviction to his mind on the subject of his oppressive cruelty on the one hand, and the mercy of Jehovah on the other. As if they had said, "The very oppression under which, through thy cruelty, the Israelites groan, their God has turned to their advantage; they are not only fruitful, but they bring forth with comparatively no trouble; we have scarcely any employment among them."Here then is a fact, boldly announced in the face of danger; and we see that God was pleased with this frankness of the midwives, and he blessed them for it.

Clarke: Exo 1:20 - -- Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty - This shows an especial providence and blessing of God...

Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty - This shows an especial providence and blessing of God; for though in all cases where females are kept to hard labor they have comparatively easy and safe travail, yet in a state of slavery the increase is generally very small, as the children die for want of proper nursing, the women, through their labor, being obliged to neglect their offspring; so that in the slave countries the stock is obliged to be recruited by foreign imports: yet in the case above it was not so; there was not one barren among their tribes, and even their women, though constantly obliged to perform their daily tasks, were neither rendered unfruitful by it, nor taken off by premature death through the violence and continuance of their labor, when even in the delicate situation mentioned above.

Clarke: Exo 1:21 - -- He made them houses - Dr. Shuckford thinks that there is something wrong both in the punctuation and translation of this place, and reads the passag...

He made them houses - Dr. Shuckford thinks that there is something wrong both in the punctuation and translation of this place, and reads the passage thus, adding the 21st to the 20th verse: "And they multiplied and waxed mighty; and this happened ( ויהי vayehi ) because the midwives feared God; and he (Pharaoh) made ( להם lahem , masc.). them (the Israelites) houses; and commanded all his people, saying, Every son that is born, etc."The doctor supposes that previously to this time the Israelites had no fixed dwellings, but lived in tents, and therefore had a better opportunity of concealing their children; but now Pharaoh built them houses, and obliged them to dwell in them, and caused the Egyptians to watch over them, that all the male children might be destroyed, which could not have been easily effected had the Israelites continued to live in their usual scattered manner in tents. That the houses in question were not made for the midwives, but for the Israelites in general, the Hebrew text seems pretty plainly to indicate, for the pronoun להם lahem , to them, is the masculine gender; had the midwives been meant, the feminine pronoun להן lahen would have been used. Others contend that by making them houses, not only the midwives are intended, but also that the words mark an increase of their families, and that the objection taken from the masculine pronoun is of no weight, because these pronouns are often interchanged; see 1Ki 22:17, where להם lahem is written, and in the parallel place, 2Ch 18:16, להן lahen is used. So בהם bahem , in 1Ch 10:7, is written בהן bahen , 1Sa 31:7, and in several other places. There is no doubt that God did bless the midwives, his approbation of their conduct is strictly marked; and there can be no doubt of his prospering the Israelites, for it is particularly said that the people multiplied and waxed very mighty. But the words most probably refer to the Israelites, whose houses or families were built up by an extraordinary in crease of children, notwithstanding the cruel policy of the Egyptian king. Vain is the counsel of man when opposed to the determinations of God! All the means used for the destruction of this people became in his hand instruments of their prosperity and increase. How true is the saying, If God be for us, who can be against us?

Clarke: Exo 1:22 - -- Ye shall cast into the river - As the Nile, which is here intended, was a sacred river among the Egyptians, it is not unlikely that Pharaoh intended...

Ye shall cast into the river - As the Nile, which is here intended, was a sacred river among the Egyptians, it is not unlikely that Pharaoh intended the young Hebrews as an offering to his god, having two objects in view

1.    To increase the fertility of the country by thus procuring, as he might suppose, a proper and sufficient annual inundation; an

2.    To prevent an increase of population among the Israelites, and in process of time procure their entire extermination

It is conjectured, with a great show of probability, that the edict mentioned in this verse was not made till after the birth of Aaron, and that it was revoked soon after the birth of Moses; as, if it had subsisted in its rigour during the eighty-six years which elapsed between this and the deliverance of the Israelites, it is not at all likely that their males would have amounted to six hundred thousand, and those all effective men

In the general preface to this work reference has been made to Origen’ s method of interpreting the Scriptures, and some specimens promised. On the plain account of a simple matter of fact, related in the preceding chapter, this very eminent man, in his 2d Homily on Exodus, imposes an interpretation of which the following is the substance

"Pharaoh, king of Egypt, represents the devil; the male and female children of the Hebrews represent the animal and rational faculties of the soul. Pharaoh, the devil, wishes to destroy all the males, i.e., the seeds of rationality and spiritual science through which the soul tends to and seeks heavenly things; but he wishes to preserve the females alive, i.e., all those animal propensities of man, through which he becomes carnal and devilish

Hence,"says he, "when you see a man living in luxury, banquetings, pleasures, and sensual gratifications, know that there the king of Egypt has slain all the males, and preserved all the females alive. The midwives represent the Old and New Testaments: the one is called Sephora, which signifies a sparrow, and means that sort of instruction by which the soul is led to soar aloft, and contemplate heavenly things; the other is called Phua, which signifies ruddy or bashful, and points out the Gospel, which is ruddy with the blood of Christ, spreading the doctrine of his passion over the earth. By these, as midwives, the souls that are born into the Church, are healed, for the reading of the Scriptures corrects and heals what is amiss in the mind. Pharaoh, the devil, wishes to corrupt those midwives, that all the males - the spiritual propensities, may be destroyed; and this he endeavors to do by bringing in heresies and corrupt opinions. But the foundation of God standeth sure. The midwives feared God, therefore he builded them houses. If this be taken literally, it has little or no meaning, and is of no importance; but it points out that the midwives - the law and the Gospel, by teaching the fear of God, build the houses of the Church, and fill the whole earth with houses of prayer. Therefore these midwives, because they feared God, and taught the fear of God, did not fulfill the command of the king of Egypt - they did not kill the males, and I dare confidently affirm that they did not preserve the females alive; for they do not teach vicious doctrines in the Church, nor preach up luxury, nor foster sin, which are what Pharaoh wishes in keeping the females alive; for by these virtue alone is cultivated and nourished. By Pharaoh’ s daughter I suppose the Church to be intended, which is gathered from among the Gentiles; and although she has an impious and iniquitous father, yet the prophet says unto her, Hearken, O daughter, and consider, incline thine ear; forget also thine own people, and thy father’ s house, so shall the king greatly desire thy beauty, Psa 45:10, Psa 45:11. This therefore is she who is come to the waters to bathe, i.e., to the baptismal font, that she may be washed from the sins which she has contracted in her father’ s house. Immediately she receives bowels of commiseration, and pities the infant; that is, the Church, coming from among the Gentiles, finds Moses - the law, lying in the pool, cast out, and exposed by his own people in an ark of bulrushes, daubed over with pitch - deformed and obscured by the carnal and absurd glosses of the Jews, who are ignorant of its spiritual sense; and while it continues with them is as a helpless and destitute infant; but as soon as it enters the doors of the Christian Church it becomes strong and vigorous; and thus Moses - the law, grows up, and becomes, through means of the Christian Church, more respectable even in the eyes of the Jews themselves, according to his own prophecy: I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation, Deu 32:21. Thus taught by the Christian Church, the synagogue forsakes idolatry; for when it sees the Gentiles worshipping the true God, it is ashamed of its idols, and worships them no more. In like manner, though we have had Pharaoh for our father - though the prince of this world has begotten us by wicked works, yet when we come unto the waters of baptism we take unto us Moses - the law of God, in its true and spiritual meaning; what is low or weak in it we leave, what is strong and perfect we take and place in the royal palace of our heart. Then we have Moses grown up - we no longer consider the law as little or mean; all is magnificent, excellent, elegant, for all is spiritually understood. Let us beseech the Lord Jesus Christ that he may reveal himself to us more and more and show us how great and sublime Moses is; for he by his Holy Spirit reveals these things to whomsoever he will. To him be glory and dominion for ever and ever! Amen

Neither the praise of piety nor the merit of ingenuity can be denied to this eminent man in such interpretations as these. But who at the same time does not see that if such a mode of exposition were to be allowed, the trumpet could no longer give a certain sound? Every passage and fact might then be obliged to say something, any thing, every thing, or nothing, according to the fancy, peculiar creed, or caprice of the interpreter

I have given this large specimen from one of the ancients, merely to save the moderns, from whose works on the sacred writings I could produce many specimens equally singular and more absurd. Reader, it is possible to trifle with the testimonies of God, and all the while speak serious things; but if all be not done according to the pattern shown in the mount, much evil may be produced, and many stumbling blocks thrown in the way of others, which may turn them totally out of the way of understanding; and then what a dreadful account must such interpreters have to give to that God who has pronounced a curse, not only on those who take away from his word, but also on those who add to it.

Calvin: Exo 1:15 - -- 15.And the king of Egypt spake The tyrant now descends from the open violence and cruelty which had availed nothing, to secret plots and deceit. He d...

15.And the king of Egypt spake The tyrant now descends from the open violence and cruelty which had availed nothing, to secret plots and deceit. He desires the infants to be killed at their birth; and commands the midwives to be the instruments of this dreadful barbarity. We read of no such detestable example of inhumanity since the world began. I admit it has occasionally happened, that, upon the capture of a city, the conquerors have not spared even children and infants; that is to say, either in the heat of battle, or because the defense had been too obstinate, and they had lost many of their men, whose death they would avenge. It has happened, too, that an uncle, or brother, or guardian, has been impelled by the ambition of reigning to put children to death. It has happened, again, that in the detestation of a tyrant, and to destroy the very memory of his family, his whole offspring has been slain; and some have proceeded to such cruelty against their enemies, as to tear the little ones from their mothers’ breasts. But never did any enemy, however implacable, ever so vent his wrath against a whole nation, as to command all its male offspring to be destroyed in the midst of peace. This was a trial, such as to inflict a heavy blow on men of the utmost firmness, much more to bring low a fainting people, already weary of their lives. For, at first sight, each would think it more advantageous and desirable for them to sink down into an humbler state, than that the wrath of their enemies should be thus provoked against them by the blessings of God. And it is probable, such was the prostration of their minds, that they were not only sorely smitten, but almost stupified. For nothing else remained, but that the men should die without hope of offspring, and that the name and race of Abraham should soon be cut off, and thus all God’s promises would come to nought. In these days, in which we have to bear similar insults, and are urged to despair, as if the Church would soon be utterly destroyed, let us learn to hold up this example like a strong shield: seeing that it is no new case, if immediate destruction seem to await us, until the divine aid appears suddenly and unexpectedly in our extremity. Josephus falsely conjectures that the midwives were Egyptian women, sent out as spies; whereas Moses expressly says, that they had been the assistants and attendants of the Hebrew women in their travail; and this erroneous idea is plainly refuted by the whole context, in which it especially appears that they were restrained by the fear of God from yielding to the sinful desire of the tyrant. Hence it follows, that they were previously possessed with some religious feeling. But another question arises, why two midwives only are mentioned by name, when it is probable that, in so great a population, there were many? Two replies may be given; either that the tyrant addressed himself to these two, who might spread the fear of his power amongst the others; or, that, desiring to proceed with secret malice, he made a trial of the firmness of these two, and if he had obtained their acquiescence, he hoped to have easily succeeded with the others; for shame forbade him from issuing an open and general command.

Calvin: Exo 1:17 - -- 17.But the midwives feared God Moses does not mean that they were then first affected with the fear of God; but he assigns this reason why they did n...

17.But the midwives feared God Moses does not mean that they were then first affected with the fear of God; but he assigns this reason why they did not obey his unjust command, viz., because reverence towards God had greater influence with them. And certainly, as all our affections are best directed by this rein, so also it is the surest shield for resisting all temptations, and a firm support to uphold our minds from wavering in seasons of danger. Now, they not only dreaded this crime as being cruel and inhuman; but because purer religion and piety flourished in their hearts; for they knew that the seed of Abraham was chosen of God, and had themselves experienced that it was blessed; and hence it was natural to feel, that it would be an act of very gross impiety to extinguish in it the grace of God. We must also observe the antithesis between the fear of God and the dread of punishment, which might have deterred them from doing right. Although tyrants do not easily allow their commands to be despised, and death was before their eyes, they still keep their hands pure from evil. Thus, sustained and supported by reverential fear of God, they boldly despised the command and the threatenings of Pharaoh. Wherefore those, whom the fear of men withdraws from the right course, betray by their cowardice an inexcusable contempt of God, in preferring the favor of men to his solemn commands. But this doctrine extends still more widely; for many would be 19 more than preposterously wise, whilst, under pretext of due submission, they obey the wicked will of kings in opposition to justice and right, being in some cases the ministers of avarice and rapacity, in others of cruelty; yea, to gratify the transitory kings of earth, they take no account of God; and thus, which is worst of all, they designedly oppose pure religion with fire and sword. It only makes their effrontery more detestable, that whilst they knowingly and willingly crucify Christ in his members, they plead the frivolous excuse, that they obey their princes according to the word of God; as if he, in ordaining princes, had resigned his rights to them; and as if every earthly power, which exalts itself against heaven, ought not rather most justly to be made to give way. But since they only seek to escape the reprobation of men for their criminal obedience, let them not be argued with by long discussions, but rather referred to the judgment of women; for the example of these midwives is abundantly sufficient for their condemnation; especially when the Holy Spirit himself commends them, as not having obeyed the king, because they feared God.

Calvin: Exo 1:18 - -- 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 exp...

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. 20 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, 21 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. 22 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 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.

Calvin: Exo 1:21 - -- 21.He made them houses 23 It is not at all my opinion that this should be expounded as referring to the women, and I am surprised that many interpret...

21.He made them houses 23 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 ם and ן 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. And because some saw that a suitable meaning could not be elicited by this false interpretation, they have imagined that, by the inspiration of God, well-fortified houses were built them by the people, where they might be secure from the attacks of their enemies. Nothing can be more puerile than this conceit. But lest readers should puzzle themselves unnecessarily on this not very perplexing point, let us inquire what the Hebrews meant by this expression, “to make houses.” When God promises ( 1Sa 2:35) that he will build for Samuel “a sure house,” there is no question that he refers to a stable priesthood. Again, when he declares ( 2Sa 7:27) that he will build a house for David; and when a little afterwards we read in David’s prayer, (v. 27,) “thou hast revealed to thy servant, saying, I will build thee a house,” the royal dignity is clearly to be understood. It is plain, too, from the address of Abigail, that this was a common mode of speaking, where she says, ( 1Sa 25:28,) “the Lord will certainly make my lord a sure house.” Now, it is quite unsuitable to the female sex and name that a woman should be made head of a family. Whence it appears that the words are forcibly 24 wrested if we say that God made a house for the midwives; but it will be most applicable to the whole people, that it was multiplied by God, until it arose like a perfect building to its full height. The conclusion is, that the Israelites owed to the exertions of two women the fact, not only that they survived and were preserved, but also that they flourished more and more, in order that thus the glory of God might shine forth with greater brightness, since he so marvelously preserved his people when very near destruction by these weak instruments. But Moses puts the word “houses” in the plural number, because the people were built up by the increase of the offspring of separate families.

Calvin: Exo 1:22 - -- 22.And Pharaoh charged If he had not been transported with wrath and struck with blindness, he would have seen that the hand of God was against him; ...

22.And Pharaoh charged If he had not been transported with wrath and struck with blindness, he would have seen that the hand of God was against him; but when the reprobate are driven to madness by God, they persevere obstinately in their crimes; and not only so, but, like the deranged 25 or frantic, they dash themselves with greater audacity against every obstacle. It is indeed commonly the case that cruelty, having once tasted innocent blood, becomes more thirsty for it; nay, in general, wicked men, as if excited by their course, grow hotter and hotter in crime, so that there is no end nor measure to their iniquity; but here, in this very desperate rage, we must perceive the vengeance of God, when he had given up the tyrant for the devil to destroy him, whilst we also remember his design both to try the patience of his people as well as to set forth his own goodness and power. The tyrant, finding that his snares and deceit availed nothing, now shakes off fear and flies to open violence, commanding the little ones to be torn from the breasts of their mothers and to be cast into the river. Lest there should be any lack of executioners, he gives this charge to all the Egyptians, whom he knew to be more than ready for the work. He spares the daughters, that, being enslaved and allotted to the Egyptians, they might produce slaves for their masters, whilst by them the races and names could not be preserved. Here it may be worth while to meditate on a comparison with our own times. Antichrist, with all his murderous agents, leaves in peace those who by their treacherous silence deny Christ, and are prepared to embrace as slaves every kind of impiety; neither does he exercise his cruelty, insatiable though it be, where he sees no manliness to exist; and he exults and triumphs, as if his end was gained, when he perceives any who had some courage in professing their faith fallen into effeminacy and cowardice. But how much better is it for us to die an hundred times, retaining our manly firmness in death, than to redeem our life for the base service of the devil.

Defender: Exo 1:20 - -- The midwives had disobeyed their rulers and lied to them; both actions are normally sinful in God's sight (1Pe 2:13; Eph 4:25) and yet God rewarded th...

The midwives had disobeyed their rulers and lied to them; both actions are normally sinful in God's sight (1Pe 2:13; Eph 4:25) and yet God rewarded them. When situations arise in which the commands of rulers conflict with explicit commandments of God (in this case, the murder of innocent children conflicts with God's commandment against murder and also His explicit commandment and promise to Jacob - Gen 46:3, Gen 46:4), then God's word must be obeyed (Act 5:29) rather than the unlawful orders of men. The midwives protected the infants at the risk of their own lives. What may seem superficially to have been a "false witness" was not "against thy neighbor" (Exo 20:16), but in protection of the neighbor, just as was the case with those Christians who hid their Jewish neighbors during Hitler's pogroms."

Defender: Exo 1:22 - -- Pharaoh perhaps desired to have his own subjects marry Hebrew women."

Pharaoh perhaps desired to have his own subjects marry Hebrew women."

TSK: Exo 1:16 - -- and see them : Or, rather, ""and ye see them by the stone-troughs;""for so ovnayim , from aven , a stone, seems to signify (compare Exo 7:19), in ...

and see them : Or, rather, ""and ye see them by the stone-troughs;""for so ovnayim , from aven , a stone, seems to signify (compare Exo 7:19), in which they washed the new-born infants. See this subject fully illustrated in Fragments to Calmet , Nos. 312, 313.

then ye shall : Exo 1:22; Mat 21:38; Rev 12:4

TSK: Exo 1:17 - -- feared God : Gen 20:11, Gen 42:18; Neh 5:15; Psa 31:19; Pro 8:13, Pro 16:6, Pro 24:11, Pro 24:12; Ecc 8:12; Ecc 12:13; Dan 3:16-18, Dan 6:13; Hos 5:11...

TSK: Exo 1:18 - -- Why have : 2Sa 13:28; Ecc 8:4

Why have : 2Sa 13:28; Ecc 8:4

TSK: Exo 1:19 - -- Josh. 2:4-24; 1Sa 21:2; 2Sa 17:19, 2Sa 17:20

Josh. 2:4-24; 1Sa 21:2; 2Sa 17:19, 2Sa 17:20

TSK: Exo 1:20 - -- God : Psa 41:1, Psa 41:2, Psa 61:5, Psa 85:9, Psa 103:11, Psa 111:5, Psa 145:19; Pro 11:18, Pro 19:17; Ecc 8:12; Isa 3:10; Mat 10:42, Mat 25:40; Luk 1...

TSK: Exo 1:21 - -- made them : 1Sa 2:35, 1Sa 25:28; 2Sa 7:11-13, 2Sa 7:27-29; 1Ki 2:24, 1Ki 11:38; Psa 37:3; Psa 127:1, Psa 127:3; Pro 24:3; Ecc 8:12; Jer 35:2

TSK: Exo 1:22 - -- am 2431, bc 1573 Every son : Exo 1:16, Exo 7:19-21; Psa 105:25; Pro 1:16, Pro 4:16, Pro 27:4; Act 7:19; Rev 16:4-6

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 1:15 - -- Hebrew midwifes - Or "midwives of the Hebrew women."This measure at once attested the inefficacy of the former measures, and was the direct cau...

Hebrew midwifes - Or "midwives of the Hebrew women."This measure at once attested the inefficacy of the former measures, and was the direct cause of the event which issued in the deliverance of Israel, namely, the exposure of Moses. The women bear Egyptian names, and were probably Egyptians.

Barnes: Exo 1:16 - -- Upon the stools - Literally, "two stones."The word denotes a special seat, such as is represented on monuments of the 18th Dynasty, and is stil...

Upon the stools - Literally, "two stones."The word denotes a special seat, such as is represented on monuments of the 18th Dynasty, and is still used by Egyptian midwives.

Barnes: Exo 1:21 - -- Made them houses - i. e. they married Hebrews and became mothers in Israel. The expression is proverbial. See the margin reference.

Made them houses - i. e. they married Hebrews and became mothers in Israel. The expression is proverbial. See the margin reference.

Barnes: Exo 1:22 - -- The extreme cruelty of the measure does not involve improbability. Hatred of strangers was always a characteristic of the Egyptians (see Gen 43:32),...

The extreme cruelty of the measure does not involve improbability. Hatred of strangers was always a characteristic of the Egyptians (see Gen 43:32), and was likely to be stronger than ever after the expulsion of an alien race.

Poole: Exo 1:15 - -- The Hebrew midwives such as not only were employed about the Hebrew women, but were Hebrews themselves, not Egyptians, as some suppose; as may appear...

The Hebrew midwives such as not only were employed about the Hebrew women, but were Hebrews themselves, not Egyptians, as some suppose; as may appear,

1. Because they are expressly called, not the midwives of the Hebrews , but

the Hebrew midwives

2. The Egyptian midwives would not willingly employ their time and pains among the meanest and poorest of servants, as these were. And if they were sent in design by the king, he had lost his end, which was to cover his cruelty with cunning, and to persuade the people that their death was not from his intention, but from the ellarices and dangers of child-bearing.

3. The Hebrew women, as they had doubtless midwives of their own, so they would never have admitted others.

4. They are said to fear God , Exo 2:17,21 .

You are not to think that these were the only midwives to so many thousands of Hebrew women, but they were the most eminent among them; and it may be, for their excellency in that profession called to the service of some Egyptian ladies, and by them known to Pharaoh, who might therefore think by their own interest, and by the promise of great rewards, or by severe threatenings, to oblige them to comply with his desires; and if he met with the desired success by them, he meant to proceed further, and to engage the rest in like manner.

Poole: Exo 1:16 - -- The stools a seat used by women when ready to be delivered, conveniently framed for the midwife’ s better discharge of her office. Ye shall kil...

The stools a seat used by women when ready to be delivered, conveniently framed for the midwife’ s better discharge of her office.

Ye shall kill him which it was not difficult for them to do without much observation.

If it be a daughter, then she shall live either,

1. Because he feared not them, but the males only; and some add, that he was advised by one of their magicians, that a male child should be born of the Israelites, who should be a dreadful scourge to the Egyptians. Or,

2. They reserved them for their lust, or for service, or for the increase of their people, and the raising of a fairer breed by them.

Poole: Exo 1:17 - -- 1635 They feared God more than the king, and therefore chose to obey God rather than the king, their commands being contrary each to other.

1635

They feared God more than the king, and therefore chose to obey God rather than the king, their commands being contrary each to other.

Poole: Exo 1:19 - -- They are lively or, vigorous and active in promoting the birth of their own children; or, like the beasts , which without any help of others bring...

They are lively or, vigorous and active in promoting the birth of their own children; or, like the beasts , which without any help of others bring forth their young. So the Hebrew word signifies; and so there is only a refe of the particle of similitude, which is frequent, as I have noted before.

This might be no lie, as many suppose, but a truth concerning many of them, and they do not affirm it to be so with all. And so it might be, either because their daily and excessive labours joined with the fears of the execution of the king’ s command, whereof they seem to have gotten notice, did hasten their birth, as the same causes do commonly in other women; or because they, understanding their danger, would not send for the midwives, but committed themselves to God’ s providence, and the care of some of their neighbours present with them. So here was nothing but truth, though they did not speak the whole truth, which they were not obliged to do.

Poole: Exo 1:20 - -- Therefore because they feared God, and spared the children, Exo 1:17 , whereby they exposed themselves to the king’ s displeasure; because they ...

Therefore because they feared God, and spared the children, Exo 1:17 , whereby they exposed themselves to the king’ s displeasure; because they would not offend God by murdering the children, which they might have done many times secretly, and therefore it was only the fear of God which restrained them from it.

Poole: Exo 1:21 - -- i.e. God greatly increased their families both in children and posterity, and in wealth, and other outward blessings. So this phrase is used Gen 30:...

i.e. God greatly increased their families both in children and posterity, and in wealth, and other outward blessings. So this phrase is used Gen 30:30 Deu 25:9 1Sa 2:35 1Ki 2:24 11:38 Psa 127:1 . As

houses are commonly put for families, so building is put for procreating of children, Gen 16:2 30:3 .

Haydock: Exo 1:15 - -- Midwives. Egyptian women, who assisted all of that district. (Josephus, [Antiquities] xi. 5.) There were others under them. Some think all these ...

Midwives. Egyptian women, who assisted all of that district. (Josephus, [Antiquities] xi. 5.) There were others under them. Some think all these midwives were of Hebrew extraction, as their names are Hebrew, &c. (Calmet)

Haydock: Exo 1:16 - -- The time, &c. Hebrew, "and you shall see them upon the two stones." Abenaim. Jeremias (xviii. 3,) uses the same expression, speaking of a potter...

The time, &c. Hebrew, "and you shall see them upon the two stones." Abenaim. Jeremias (xviii. 3,) uses the same expression, speaking of a potter hard at work. (Calmet) ---

A woman, from whom nothing could be feared, to be reserved for service and for pleasure. (Menochius) ---

We must not obey princes in their unjust commands. (Acts iv. and v., and Matthew x. 28.) (Worthington)

Haydock: Exo 1:19 - -- Skilful, &c. Hebrew Caioth means midwives: or they are full of vigour, or bring forth alive, like brutes. By this allusion they not only ...

Skilful, &c. Hebrew Caioth means midwives: or they are full of vigour, or bring forth alive, like brutes. By this allusion they not only excuse themselves, but seem also to enter into the king's sentiments of hatred and scorn for the Hebrews. (Menochius) ---

Women in Egypt, and in the eastern regions, are easily delivered, and hardly stand in need of any assistance. (Ludolf.) (1 Kings iv. 19.) Perhaps, therefore, the midwives spoke truth, with regard to the generality of the Hebrew women. But they gave way to a lie of excuse, with regard to some, (ver. 17,) which St. Augustine would not allow, even to save all the Hebrew children. (contra Mend. 15.) It was not so easy to discover this delusion, as women in that country seldom appear in public; and hence Jochabed was enabled to hide Moses so long. (Calmet)

Haydock: Exo 1:21 - -- Because the midwives feared God, &c. The midwives were rewarded, not for their lie, which was a venial sin; but for their fear of God, and their hum...

Because the midwives feared God, &c. The midwives were rewarded, not for their lie, which was a venial sin; but for their fear of God, and their humanity: but this reward was only temporal, in building them houses, that is, in establishing and enriching their families. (Challoner) ---

This alone the Scripture specifies, thought hey might also be filled with heavenly graces. (Worthington) ---

Some conclude from this verse, that the midwives embraced the true religion. The Hebrew refers built them to the Hebrews, as if they multiplied in consequence of the humanity of these women; (Calmet) and the Vulgate may be explained in the same sense. (Haydock) ---

De Muis supposes, that Pharao ordered houses to be built for the midwives, where the Hebrew women were forced to appear when they were to be delivered, in the presence of commissaries.

Haydock: Exo 1:22 - -- The river Nile, where the persecuting successor of this king found his end. (Haydock) --- It seems this inhuman decree was not published till after...

The river Nile, where the persecuting successor of this king found his end. (Haydock) ---

It seems this inhuman decree was not published till after Aaron was born, and it was probably revoked soon after the birth of Moses; for if it had been rigorously put in execution, there would have been nothing but old men 80 years after, when Moses led the people out of Egypt. (Calmet) ---

But perhaps even the Egyptians abhorred and refused to execute this edict. (Menochius)

Gill: Exo 1:15 - -- And the king of Egypt spake to the Hebrew midwives,.... It is difficult to say who these midwives were, whether Egyptian or Hebrew women. Josephus is ...

And the king of Egypt spake to the Hebrew midwives,.... It is difficult to say who these midwives were, whether Egyptian or Hebrew women. Josephus is of opinion that they were Egyptians, and indeed those the king was most likely to succeed with; and it may seem improbable that he should offer such a thing to Hebrew women, who he could never think would ever comply with it, through promises or threatenings; and the answer they afterwards gave him, that the Hebrew women were not as the Egyptian women, looks as if they were of the latter: and yet, after all, it is more likely that these midwives were Hebrew women, their names are Hebrew; and besides, they are not said to be the midwives of Hebrew women, but Hebrew midwives; nor does it seem probable that the Hebrew women should have Egyptian midwives, and not those of their own nation; and they were such as feared the Lord; and the Targums of Jonathan and Jerusalem are express for it, and they pretend to tell us who they were: "of which the name of the one was Shiphrah, and the name of the other Puah"; the one, they say, was Jochebed, the wife of Amram, and mother of Moses and Aaron, and the other Miriam their sister; and this is the sense of many of the Jewish writers f: but whatever may be said for Jochebed, it is not credible that Miriam should be a midwife, who was but a girl, or maid, at this time, about seven years of age, as the following chapter shows, and much less one of so much repute as to be spoke to by the king. It may seem strange, that only two should be spoke to on this account, when, as Aben Ezra supposes, there might be five hundred of them: to which it may be answered, that these were the most noted in their profession, and the king began with these, that if he could succeed with them, he would go on to prevail on others, or engage them to use their interest with others to do the like; or these might be the midwives of the principal ladies among the Israelites, in one of whose families, according as his magicians had told, as the Targum of Jonathan observes, should be born a son, by whom the land of Egypt would be destroyed; of which Josephus g also takes notice; and therefore he might be chiefly solicitous to destroy the male children of such families; but Aben Ezra thinks, that these two were the chief over the rest of the midwives, and who collected and paid to the king the tribute out of their salaries, which was laid upon them, and so he had an opportunity of conversing with them on this subject.

Gill: Exo 1:16 - -- And he said, when ye do the office of a midwife to the Hebrew women,.... Deliver them of their children: and see them upon the stools; seats for w...

And he said, when ye do the office of a midwife to the Hebrew women,.... Deliver them of their children:

and see them upon the stools; seats for women in labour to sit upon, and so contrived, that the midwives might do their office the more readily; but while they sat there, and before the birth, they could not tell whether the child was a son or a daughter; wherefore Kimchi h thinks the word here used signifies the place to which the infant falls down from its mother's belly, at the time of labour, and is called the place of the breaking forth of children, and takes it to be the "uterus" itself; and says it is called "Abanim", because "Banim", the children, are there, and supposes "A" or "Aleph" to be an additional letter; and so the sense then is, not when ye see the women on the seats, but the children in the place of coming forth; but then he asks, if it be so, why does he say, "and see them" there? could they see them before they were entirely out of the womb? to which he answers, they know by this rule, if a son, its face was downwards, and if a daughter, its face was upwards; how true this is, must be left to those that know better; the Jewish masters i constantly and positively affirm it: he further observes, that the word is of the dual number, because of the two valves of the womb, through which the infant passes:

if it be a son, then ye shall kill him; give it a private pinch as it comes forth, while under their hands, that its death might seem to be owing to the difficulty of its birth, or to something that happened in it. This was ordered, because what the king had to fear from the Israelites was only from the males, and they only could multiply their people; and because of the above information of his magicians, if there is any truth in that:

but if it be a daughter, then she shall live, be kept alive, and preserved, and brought up to woman's estate; and this the king chose to have done, having nothing to fear from them, being of the feeble sex, and that they might serve to gratify the lust of the Egyptians, who might be fond of Hebrew women, being more beautiful than theirs; or that they might be married and incorporated into Egyptian families, there being no males of their own, if this scheme took place, to match with them, and so by degrees the whole Israelitish nation would be mixed with, and swallowed up in the Egyptian nation, which was what was aimed at.

Gill: Exo 1:17 - -- But the midwives feared God,.... And therefore durst not take away the life of an human creature, which was contrary to the express law of God, Gen 9:...

But the midwives feared God,.... And therefore durst not take away the life of an human creature, which was contrary to the express law of God, Gen 9:6,

and did not as the king of Egypt commanded them; knowing it was right to obey God rather than man, though ever so great, or in so exalted a station:

but saved the men children alive; did not use any violence with them, by stifling them in the birth. The scheme was so barbarous and shocking, especially to the tender sex, to whom it was proposed, and so devoid of humanity, that one would think it should never enter into the heart of man.

Gill: Exo 1:18 - -- And the king called for the midwives,.... Perceiving, by the increase of the Israelites, that they did not obey his commands: and said unto them, w...

And the king called for the midwives,.... Perceiving, by the increase of the Israelites, that they did not obey his commands:

and said unto them, why have ye done this thing, and have saved the men children alive? not only did not kill them, but did everything for them that was necessary for their future preservation and health; see Eze 16:4.

Gill: Exo 1:19 - -- And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian women,.... Not so tender, weak, and feeble, nor so ignorant of mi...

And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian women,.... Not so tender, weak, and feeble, nor so ignorant of midwifery, and needed not the assistance of midwives, as the Egyptian women:

for they are lively; or midwives themselves, as Kimchi k says the word signifies; and so l Symmachus translates the words, "for they are midwives"; or are skilful in the art of midwifery, as Jarchi interprets it; and so the, Vulgate Latin version is, "for they have knowledge of midwifery"; and so could help themselves; or, "for they are as beasts" m, as animals which need not, nor have the assistance of any in bringing forth their young; and so Jarchi observes, that their Rabbins n explain it, they are like to the beasts of the field, who have no need of a midwife; or they were so lively, hale, and strong, as our version, and others, and their infants also, through a more than common blessing of God upon them at this time, that they brought forth children as soon as they were in travail, with scarce any pain or trouble, without the help of others: nor need this seem strange, if what is reported is true, of women in Illyria, Ireland, Italy o, and other places p, where it is said women will go aside from their work, or from the table, and bring forth their offspring, and return to their business or meal again; and especially in the eastern and hotter countries, women generally bring forth without much difficulty, and without the use of a midwife q:

and are delivered ere the midwives come in unto them; which doubtless was true in some cases, though not in all, because it is before said, they saved the men children alive; and had it been so at all times, there would have been no proof and evidence of their fearing God, and obeying his commands, rather than the king's; and in some cases not only the strength and liveliness of the Hebrew women, and their fears also, occasioned by the orders of the king, might hasten their births before the midwives could get to them; and they might not choose to send for them, but use their own judgment, and the help of their neighbours, and do without them, knowing what the midwives were charged to do.

Gill: Exo 1:20 - -- Wherefore God dealt well with the midwives,.... He approved of their conduct upon the whole, however difficult it may be to clear them from all blame ...

Wherefore God dealt well with the midwives,.... He approved of their conduct upon the whole, however difficult it may be to clear them from all blame in this matter; though some think that what they said was the truth, though they might not tell all the truth; yea, that they made a glorious confession of their faith in God, and plainly told the king, that it was nothing but the immediate hand of God that the Hebrew women were so lively and strong, and therefore were resolved not to oppose it, let him command what he would; so Dr. Lightfoot r, who takes the midwives to be Egyptians:

and the people multiplied, and waxed very mighty; became very numerous, and strong, and robust, being the offspring of such lively women.

Gill: Exo 1:21 - -- And it came to pass, because the midwives feared God,.... And regarded his command, and not that of the king, though they risked his displeasure, and ...

And it came to pass, because the midwives feared God,.... And regarded his command, and not that of the king, though they risked his displeasure, and their lives:

that he made them houses; which some understand of the Israelites making houses for them, being moved to it by the Lord, to preserve them from the insults of the Egyptians; others of Pharaoh building houses for them, in which he kept them, until the Hebrew women came to their time of delivery, who were ordered to be brought to these houses, that it might be known by others, as well as the midwives, whether they brought forth sons or daughters, neither of which is likely: but rather the sense is, that God made them houses, and hid them from Pharaoh, as Kimchi interprets it, that he might not hurt them, just as he hid Jeremiah and Baruch: though it seems best of all to understand it of his building up the families of these midwives, increasing their number, especially their substance and wealth, making them and their households prosperous in all worldly good; but because the word is in the masculine gender, some choose to interpret it either of the infants themselves, the male children the midwives preserved, and of their being built up families in Israel, or by means of whom they were built up; or of the Israelites themselves, whose houses were built up by their means: and others are of opinion that material houses or buildings are meant, built for the Israelites, that the midwives might know where to find them and their wives, when ready to lie in, who before lived up and down in fields and tents: but the sense of God's building up the families of the midwives is to be preferred, there being an enallage or change of the gender, which is not unusual; see Exo 15:21.

Gill: Exo 1:22 - -- And Pharaoh charged all his people,.... Finding he could not carry his point with the midwives, he gave a general order to all his people everywhere: ...

And Pharaoh charged all his people,.... Finding he could not carry his point with the midwives, he gave a general order to all his people everywhere:

saying, every son that is born ye shall cast into the river; the river Nile; not every son born in his kingdom, for this would have ruined it in time; but that was born to the Jews, as the Targums of Onkelos and Jonathan; and it is added in the Septuagint version, to the Hebrews:

and every daughter ye shall save alive; for the reasons given See Gill on Exo 1:16.

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Commentary -- Verse Notes / Footnotes

NET Notes: Exo 1:15 Heb “who the name of the first [was] Shiphrah, and the name of the second [was] Puah.”

NET Notes: Exo 1:16 The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is writt...

NET Notes: Exo 1:17 The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with...

NET Notes: Exo 1:18 The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done...

NET Notes: Exo 1:19 The point of this brief section is that the midwives respected God above the king. They simply followed a higher authority that prohibited killing. Fe...

NET Notes: Exo 1:20 The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (ya...

NET Notes: Exo 1:21 Or “families”; Heb “houses.”

NET Notes: Exo 1:22 Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he t...

Geneva Bible: Exo 1:15 And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] ( f ) Shiphrah, and the name of the other Puah: ( f ) These se...

Geneva Bible: Exo 1:19 And the midwives said unto Pharaoh, Because the Hebrew ( g ) women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the m...

Geneva Bible: Exo 1:21 And it came to pass, because the midwives feared God, that he ( h ) made them houses. ( h ) That is, God increased the families of the Israelites by ...

Geneva Bible: Exo 1:22 And Pharaoh charged all his people, saying, Every son that is born ye shall ( i ) cast into the river, and every daughter ye shall save alive. ( i ) ...

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Commentary -- Verse Range Notes

TSK Synopsis: Exo 1:1-22 - --1 The children of Israel, after Joseph's death, increase.8 The more they are oppressed by a new king, the more they multiply.15 The godliness of the m...

MHCC: Exo 1:15-22 - --The Egyptians tried to destroy Israel by the murder of their children. The enmity that is in the seed of the serpent, against the Seed of the woman, m...

Matthew Henry: Exo 1:15-22 - -- The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous a...

Keil-Delitzsch: Exo 1:15-16 - -- As the first plan miscarried, the king proceeded to try a second, and that a bloody act of cruel despotism. He commanded the midwives to destroy the...

Keil-Delitzsch: Exo 1:17 - -- But the midwives feared God ( ha-Elohim , the personal, true God), and did not execute the king's command.

Keil-Delitzsch: Exo 1:18-19 - -- When questioned upon the matter, the explanation which they gave was, that the Hebrew women were not like the delicate women of Egypt, but were ח...

Keil-Delitzsch: Exo 1:20-21 - -- God rewarded them for their conduct, and "made them houses,"i.e., gave them families and preserved their posterity. In this sense to "make a house"i...

Keil-Delitzsch: Exo 1:22 - -- The failure of his second plan drove the king to acts of open violence. He issued commands to all his subjects to throw every Hebrew boy that was bo...

Constable: Exo 1:1--15:22 - --I. THE LIBERATION OF ISRAEL 1:1--15:21 "The story of the first half of Exodus, in broad summary, is Rescue. The ...

Constable: Exo 1:8-22 - --2. The Israelites' bondage in Egypt 1:8-22 This pericope serves a double purpose. It introduces the rigorous conditions under which the Egyptians forc...

Guzik: Exo 1:1-22 - --Exodus 1 - Israel Multiplies in Egypt A. Israel's affliction in Egypt. 1. (1-6) The twelve sons of Jacob who came into Egypt. Now these are the na...

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Commentary -- Other

Bible Query: Exo 1:15 Q: In Ex 1:15, how could two Hebrew midwives take care of so many Hebrew births? A: They obviously did not attend to every birth, but supervised oth...

Bible Query: Exo 1:15-19 Q: In Ex 1:15-19, is there any evidence apart from the Bible of the names Shiphrah and Puah? A: I am not aware of any evidence of the name Puah. But...

Bible Query: Exo 1:16-19 Q: In Ex 1:16-19, how could God bless the Hebrew midwives Shiphrah and Puah for lying to Pharaoh? A: Christians differ on the answer.   1....

Bible Query: Exo 1:16 Q: In Ex 1:16, was it not unreasonable for Pharaoh to want to kill Israelite boys, since they made good slaves? A: There were probably about 4.1 mil...

Bible Query: Exo 1:16 Q: In Ex 1:16, why was Moses in danger of being killed by Pharaoh, since his older brother Aaron apparently was in no such danger? A: According to W...

Bible Query: Exo 1:17 Q: In Ex 1:17, are believers supposed to fear God? A: Yes. See the second part of the answer for Exodus 9:30.

Critics Ask: Exo 1:15 EXODUS 1:15 —How could two midwives take care of so many Hebrew women? PROBLEM: According to Exodus 12:37 and Numbers chapters 1-4 , the size o...

Critics Ask: Exo 1:16 EXODUS 1:15-21 —How could God bless the Hebrew midwives for disobeying the God-ordained governmental authority (Pharaoh) and lying to him? PROBL...

Critics Ask: Exo 1:17 EXODUS 1:15-21 —How could God bless the Hebrew midwives for disobeying the God-ordained governmental authority (Pharaoh) and lying to him? PROBL...

Critics Ask: Exo 1:18 EXODUS 1:15-21 —How could God bless the Hebrew midwives for disobeying the God-ordained governmental authority (Pharaoh) and lying to him? PROBL...

Critics Ask: Exo 1:19 EXODUS 1:15-21 —How could God bless the Hebrew midwives for disobeying the God-ordained governmental authority (Pharaoh) and lying to him? PROBL...

Critics Ask: Exo 1:20 EXODUS 1:15-21 —How could God bless the Hebrew midwives for disobeying the God-ordained governmental authority (Pharaoh) and lying to him? PROBL...

Critics Ask: Exo 1:21 EXODUS 1:15-21 —How could God bless the Hebrew midwives for disobeying the God-ordained governmental authority (Pharaoh) and lying to him? PROBL...

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Introduction / Outline

JFB: Exodus (Book Introduction) EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the i...

JFB: Exodus (Outline) INCREASE OF THE ISRAELITES. (Exo. 1:1-22) BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the hus...

TSK: Exodus (Book Introduction) The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, Ε...

TSK: Exodus 1 (Chapter Introduction) Overview Exo 1:1, The children of Israel, after Joseph’s death, increase; Exo 1:8, The more they are oppressed by a new king, the more they mult...

Poole: Exodus (Book Introduction) SECOND BOOK OF MOSES CALLED EXODUS. THE ARGUMENT. AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children o...

Poole: Exodus 1 (Chapter Introduction) EXODUS CHAPTER 1 The names and numbers of the children of Israel that came into Egypt, Exo 1:1-5 . Joseph, his brethren, and that generation die, E...

MHCC: Exodus (Book Introduction) The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic lif...

MHCC: Exodus 1 (Chapter Introduction) (Exo 1:1-7) The children of Israel increase in Egypt after the death of Joseph. (Exo 1:8-14) They are oppressed, but multiply exceedingly. (Exo 1:15...

Matthew Henry: Exodus (Book Introduction) An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus Moses (the servant of the Lord in writing for him as well as ...

Matthew Henry: Exodus 1 (Chapter Introduction) We have here, I. God's kindness to Israel, in multiplying them exceedingly (Exo 1:1-7). II. The Egyptians' wickedness to them, 1. Oppressing and...

Constable: Exodus (Book Introduction) Introduction Title The Hebrew title of this book (we'elleh shemot) originated from the...

Constable: Exodus (Outline) Outline I. The liberation of Israel 1:1-15:21 A. God's preparation of Israel and Moses chs. ...

Constable: Exodus Exodus Bibliography Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis ...

Haydock: Exodus (Book Introduction) THE BOOK OF EXODUS. INTRODUCTION. The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; becaus...

Gill: Exodus (Book Introduction) INTRODUCTION TO EXODUS This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, an...

Gill: Exodus 1 (Chapter Introduction) INTRODUCTION TO EXODUS 1 This chapter begins with an account of the names and number of the children of Israel that came into Egypt with Jacob, Exo...

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