12. BREAKING BARRIERS IN SOCIETY
Shiprah and Puah
Ex. 1:15-22
T. Vanlaltlani
Introduction:
The text talks about how two ordinary women,
Shiprah and Puah, break barriers in their own society. This text
has the historical background of the Israelite settlement under
Egyptian bondage. It tells how brave the women are in order to
break the barriers of the male dominated and authoritarian political
order. These midwives defy the command to destroy life.
Shiprah and Puah:
"The King of Egypt said to the Hebrew midwives, one
of whom was named Shiprah and the other Puah ..." Shiprah and
Puah are known as two good Semitic names of an archaic type.
Their meanings are `beauty' and `splendour' or `brightness'
respectively. It is not known whether these midwives are the only
two midwives, or whether they are the only two who disobeyed the king,
or whether they are the only two whose names are remembered.
However, we are informed that these two midwives are given the Egyptian
king's inhuman command. This command is one of the decrees issued
by the king for controlling the number of Hebrews in Egypt. It is
a drastic measure for curbing the growth of his enslaved Hebrew
community population, as he attempts to have all Hebrew male babies
killed at their birth. But this vicious policy is in vain due to
the God-fearing decision and action of the two midwives who are
commanded to kill the male infants. The reason why Pharaoh issued
such a decree might be because "as the surviving girls grew up they
would be forced to find husbands among the Egyptians. In this way the
Israelites as a distinct nation would be completely eliminated.”
But this plan fails because Pharaoh doesn't get the cooperation of the
midwives who refuse to become murderers of the Israelite male babies.
Wise and Courageous Action of the Midwives:
Although Shiphrah and Puah were commanded to `see
the Hebrew women on the birthstool' (v. 16, the two stones upon which
the Israelite women crouched while giving birth) in order to kill the
baby boys, they disobeyed the king's order. Their courageous
action of disobedience evokes the comment: "They disobeyed the Pharaoh
and let the males live." When they were summoned by Pharaoh to
give explanation, the midwives presented a ready excuse by telling of
the quick delivery of Hebrew women before they could help. How
did they dare to do that? Their bravery for the life-giving
action is remarkable. It is commented, "Even if they lied, it is
not for their deceit that they are commended, but for their refusal to
take infant lives, God's gift." The root of their bravery and
their reverence for life springs from their God-fearing mind with the
knowledge of God as the life-giver.
Result of Breaking Barriers:
It is usual to think that the midwives who disobeyed
the king would be severely punished. But it is not so.
Rather the narrator reports that God is "good to the midwives due to
their deeds and blessed their families" (v. 21). On the other
hand, the reason why the king didn't punish the midwives may be, "The
king.... could not punish them because that would have exposed his
cruel plan." Instead of being punished by the king, the midwives
were rewarded for their courage by the divine blessing of families.
Reflection on the Impact of Breaking Barriers:
The kings of Egypt, commonly known as Pharaoh's,
were all powerful during their ruling period. Since they were
enthroned with power and authority nobody could question whether their
decrees were benevolent or malevolent to their citizens. It is in
such a context and environment that two ordinary Hebrew slave women,
Shiprah and Puah, were serving as midwives. Being strongly
commanded by the Pharoah to kill male infants at their birth, it was
not an easy task to disobey. Their disobedience on the other
hand, might bring death upon themselves and their families.
But the God-fearing action of the two women broke
the barriers of their contemporary society and challenged the royal
authoritative command and power. Their readiness to answer the
king's question "why have you done this and allowed the boys to live?"
(v.18), and their bravery to face any result that might come upon them
due to their defiance of the king's decree have saved the lives of the
Hebrew male babies, including Moses.
The roots of the miraculous Exodus story begin with
the survival of Moses in spite of this Egyptian royal decree to kill
all Hebrew male babies. How can this happen? It happens due
to the two midwives who broke the barriers in order to find the way of
preserving the life of Moses. It is due to the life-saving
activity of the strong and thoughtful midwives that Israel is prepared
to become a nation through the liberative mission of Moses, the rescued
Hebrew male baby. It is under his leadership that the people of
Israel struggle against oppression. Let us not forget that it is
the two Hebrew midwives who lay the foundation for the struggle against
their oppressors to achieve liberation during the period of Moses whom
they wisely save from the Egyptian royal decree.
Reflection on Female Infanticide in India and Its Challenge:
"The history of the world is full of stories of how
people on every continent have made others their slaves," but
there are fewer tales of courageous challenges to slavery.
In our contemporary world, human life is threatened
by enslavement and oppression of the weak by those who are
stronger. If we look at our Indian society a terrible and cruel
practice of female infanticide has been going on. The birth of a
female baby is still taken as a burden or curse in the Indian
traditional social concept, with its expensive financial implications
for her marriage and dowry. Hence female infanticide takes place,
and discrimination towards the girl child is practised widely.
"Discrimination against women from cradle to grave has become so much a
part of the social fabric that the frightening figures published each
year documenting the missing 40 to 50 million girls who would be
expected to be alive has ceased to shock."
In Tamil Nadu alone, it is recorded that at least
3500 to 4000 female newborn infants are killed every year. In
Bihar state, according to 1991 census, out of 1000 males there were
only 912 females. Since female infanticide has been practiced
widely, the population of females decreased tremendously. Let us
look at the sex ratio in some parts of Bihar, as noted by the National
Alliance of Women:
Name of district/village Male
Female
Sitammarti
1000 819
Bhagalpur
1000 739
Purnea
1000
757
Ranjitpur village
1000 460
(Sitammarti District)
Punauva village
1000
463
Our Indian state administrative authority, unlike
Egyptian royal decree, has never made any order for killing female
feotuses and babies. Rather the practice of female infanticide
was outlawed over a century back. But meaningful action for
saving female babies and for their future security and well-being does
not function as it ought to.
Here is a challenge to all of us, especially to the
male members. As the two women acted against Pharaoh's order to
kill male babies, and let the males live for the sake of the survival
of Israel as a nation, does not India have at least two male
volunteers, who would act courageously in order to bring full security
for female babies?
There are many in India who would cooperate with
volunteers who would step out and give leadership in saving the lives
of females, not only at birth but even before birth, to prevent
abortions of female feotuses. Awareness needs to be created
through a widespread campaign to change values and attitudes toward
females as second class and expendable. We need to be concerned,
as well, about the quality of life for females of all ages, in order
that they be provided security and equal opportunity to develop their
full potential. This is essential for the well-being of society
as a whole, not just for women.
The midwives who saved Hebrew males, according to
the Biblical story, did their life-saving work at risk to themselves
and their families; we do not face a life-threatening risk by taking up
this cause today. The midwives didn't get the support or
cooperation from the Egyptian authorities and people, yet they still
did their life-saving work. Here too, there are numerous
government policies and programmes in support of the girl child.
But committed and visionary leadership seems to be what is lacking, to
tackle what is surely one of the most widespread and pernicious evils
in our society.
Conclusion:
The courage and bravery of the two midwives who
saved the lives of Hebrew male infants during Egyptian bondage will
never die in the hearts of all believers, particularly of the
women. They took risks, with faith and hope in the divine power,
love and concern for human life. They feared God but not the
Egyptian king, so chose life for those around them. Perhaps they
discussed it together at length, weighing the cost, for certainly they
were risking their own lives by their disobedience to the royal
oppressive authoritative killing order. But they knew what they had
done, a life-saving service.
Therefore, the action of these midwives in breaking
the barriers of their contemporary society is a challenge for us today
to risk our lives too for the sake of others as well as to submit
ourselves as instruments for the divine purpose. If we are ready
to sacrifice our time, our talents, our energy, even our whole life,
our service will draw others to see that before the eyes of the loving
and saving God, all human beings are one and have equal value and
worth. All those who commit themselves to God's ministry can be
effective instruments of the divine saving and liberating
purpose. The ministry of breaking barriers in society is an
important characteristic of the church and of all individual believers
at all times.
Questions for Discussion:
1. Are we ready to break barriers caused by men in
positions of power in order to bring safety and
security for others?
2. What are some of the particular barriers for women
in your church and society?
3. Suggest the ways and means by which we can become
effective instruments of God in our respective
societies in order to open doors of liberation for
individuals as well as for the larger community?
Endnotes:
1. R. Alan Cole, Exodus-An Introduction and
Commentary. London: Tyndale Press, 1973, p. 55.
2. Stephen Dray, Exodus-Crossway Bible
Guide. Nottingham: Crossway Books, 1993, p. 20.
3. Alice L. Laffey, Wives, Harlots and
Concubines-
the Old Testament in Feminist Perspective.
London: SPCK, 1990, p. 47.
4. Cole, Exodus..... p. 55
5. Dray, Exodus..... ., p. 20.
6. John H. Dobson, A Guide to the Book of
Exodus. London: SPCK, 1977, p. 11.
7. "Missing Millions" in The Times of India.
June 2, 1997, p. 10.
8. The Hindu Magazine. March 30, 1997.
9. Joyce Hollyday, Clothed with the Sun:
Biblical
Women: Social Justice and Us. Louisville:
Westminster/John Knox Press, 1994, p. 93.
10. Coordinating Unit of the Beijing
Conference, Indian
NGOs Report on: The Convention on the Elimination
All Forms of Discrimination Against Women
(CEDAW), 1995, p. 96.
BIBLIOGRAPHY
Cole, R. Alan, Exodus-An Introduction and Commentary.
London: Tyndale Press, 1973.
Coordinating Unit of the Beijing Conference, Indian
NGOs Report on: The Convention on the Elimination
All Forms of Discrimination Against Women
(CEDAW), 1995.
Dobson, John H. A Guide to the Book of Exodus. London:
SPCK, 1977.
Dray, Stephen, Exodus-Crossway Bible Guide, Nottingham:
Crossway Books, 1993.
Henton, Davies G. Exodus-Introduction and Commentary,
London: SCM Press, 1967.
The Hindu Magazine. March 30, 1997.
Hollyday, Joyce, Clothed with the Sun: Biblical Women,
Social Justice and Us. Louisville:
Westminster/John
Knox Press, 1994.
Laffey, Alice L., Wives, Harlots and Concubines- the Old
Testament in Feminist Perspective. London:
SPCK,
1990.
Sugirtharajah, R.S., ed., Voices from the Margin-
Interpreting the Bible in the Third World. New
York: Orbis Books, 1991.
The Times of India. June 2, 1997, ‘Editorial.’