God is the God of the forgotten. When He continually told Israel to care for the poor, the orphaned, the widow, and the stranger, He was targeting marginalized groups. It is, therefore, not surprising that God would care for unloved women, marginalized by their husbands or by society. The Bible gives us several examples of such women. Some were unloved wives, one was abused and used by her masters, another was in a sinful situation, and one was marginalized due to her health condition. All their stories are heartbreaking, but God’s love for each of them is undeniable.

Let’s explore each woman’s story in turn.

(My book recommendations, usually authored by me, have affiliate links, which means I may receive a small commission if you choose to purchase through my links —at no extra cost to you. As an Amazon associate, I earn from qualifying purchases.)

1) Hagar: The Outcast Servant

Abraham and Sarah are known as heroes of the faith, but like all people, they were wholly imperfect. In their efforts to “help” God with His promise to give them an heir, Abraham and Sarah used and abused a young girl for their own purposes. Abraham, at Sarah’s bidding, slept with Hagar so they could have a child of their own, and she became pregnant with Ishmael. As an Egyptian servant, Hagar had no say in the plan and became a pawn in the marital conflict between her master and his wife. Even though it was culturally normal for the time, forcefully impregnating a servant girl was never God-designed nor sanctioned.

Ishmael’s conception socially elevated Hagar, leading her to look at Sarah with contempt. In response, Sarah began mistreating Hagar. The abuse must have become unbearable, so Hagar fled. There were no social safeguards back then, and fleeing without the help of family was practically a death sentence. But someone went looking for her and “found her by a spring of water.” It wasn’t Abraham or his servants; it was God. Through His angel, He encouraged her and asked her to return. Because of His tender care for her, Hagar called Him, “El-Roi, the God Who Sees Me.”

That would not be the end of Hagar’s troubles. After Sarah had her own biological son, she no longer wanted Hagar and her son around. This time, God allowed Abraham to send Hagar away, but He did not abandon her. He found her once again in the wilderness, desperate for the life of her son. God reassured her that He would watch over him and that he had quite the future ahead of him. People, even Bible heroes, might have forgotten Hagar, but God never did.

Read the full story in Genesis 16:1-16 and Genesis 21:8-21

2) Leah: The Unloved Wife

Imagine having to share your husband with your sister and knowing he favored her over you? Such was the life of Leah. Before there was even a wedding, everyone must have known how much Jacob loved Rachel, Leah’s younger sister. He was willing to work for seven years for her hand in marriage after all. But Leah’s father had other plans. He gave Leah to Jacob instead on their wedding day, tricking Jacob. He was not satisfied with Leah; he wanted Rachel. Laban agreed to give him the younger daughter if Jacob was willing to work for him another seven years. Jacob agreed, and Rachel became his wife as well.

“So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years.” Genesis 29:30

Leah was unseen by Jacob; he only had eyes for Rachel. But she was not unseen by God. The scripture tells us that because Jacob did not love Leah, God opened up her womb. Leah would bear six sons and one daughter for Jacob. While she always hoped that by giving Jacob sons, he would eventually love her, that never came to pass. But God would reward Leah in ways even she could not have foreseen. From her seed would come the royal line of King David and ultimately to the King of kings, Jesus. God’s son would be born from the line of the unloved wife.

Read the full story in Genesis 29:1-35 through Genesis 33:30

3) Tamar: The Bold Daughter-in-Law

A cursory reading of Tamar’s story might lead us to miss God’s hand in her story. The author doesn’t tell us directly how God felt about her actions or predicament, but context sheds light on the matter.

Her painful story begins with Tamar’s first husband, Er, who was evil, so God killed him. Tamar remarried her dead husband’s brother per common law (that would later become part of the law of Moses). He was no better than the first husband. To avoid fulfilling his duty, he would spill his semen during intercourse and intentionally kept Tamar from bearing any children. Why? So as not to produce an heir that would carry his brother’s name. God killed him, too.

There was one more son Tamar could marry, but he was not yet of age. Judah, the family patriarch and the father of Tamar’s husbands, promised her this third son once he was old enough. But Judah had no intention of following through. He sent Tamar back to her home with false promises, relegating her to a life of poverty and keeping her from what was rightfully hers.

But the story does not end there. In a crazy twist, Tamar exposes Judah most unusually. When he was returning from a sheep-shearing celebration, and likely drunk, he found Tamar by the side of the road. Except he didn’t recognize his daughter-in-law, who had strategically veiled herself. He thought she was a prostitute and solicited her to sleep with him. She agreed in exchange for his signet, a cord, and his staff—items that would identify him as the owner.

A few months later, Judah gets word that his daughter-in-law is pregnant. In a blaze of righteous indignation, he orders her brought to him to burn her alive. But Tamar came prepared. She brought Judah’s belongings, identifying him as the man who had slept with her. Judah had no choice but to recognize his own moral failings.

In the story, God is silent about Tamar, but His silence is actually very telling. In this same story, God was clearly dissatisfied with her two husbands, and He killed them, but He is silent about her methods of exposing Judah. In addition, Tamar is only one of five women named in Jesus’ genealogy. Genealogies at that time and culture usually included only the male line. But in the book of Matthew, the God-inspired author names four ladies. Tamar appears alongside these Bible heroes: Rahab, Ruth, and Mary. (Note the line “the wife of Uriah” is also mentioned, but her name, Bathsheba, is not given. I will relate my theory on why that is in another article).

God appears to have elevated Tamar to this very distinct honor. She was a woman married to two awful men who was then denied what was rightfully hers from the family patriarch. She was dismissed by the men who were meant to protect her. But she was not dismissed by God. We will remember her name for eternity.

4) The Woman at the Well

If you were Jesus, and you were going to pick the first female evangelist of the Gospel, who would you choose? I don’t think most Christians would pick the woman at the well. And yet that is exactly who Jesus chose.

We find out early in the story that Jesus had to go through Samaria on His way through Galilee. That is a weird statement because pious Jews usually didn’t travel through Samaria; the common route was to take the long route around. So, the reason Jesus had to go that way was probably that He had a divine appointment with a certain individual.

Upon reaching the town of Sychar, He and His disciples stopped at a well. The disciples leave to get some grub, and Jesus chooses to stay behind. In the middle of the day, when the sun is blazing down, a woman approaches the well alone. Most “good” Jewish men would see all the signs. A woman coming to the well without company in the middle of the day was a woman of ill repute. Women would generally get water in the morning with other women. Hence, if this woman approached alone, it was because no one wanted to be associated with her. Unless, of course, you are the King of kings.

In the exchange between Jesus and the woman, we learn that she did indeed have a history—a history that included several husbands. Jesus doesn’t sweep her sin under the rug, but He does proceed to do something other rabbis would not have done. He engages her in a discussion about theology and then reveals to her that He is the messiah.

Her response? She leaves everything and runs to tell the town her testimony, enticing others to go meet this peculiar rabbi who claimed to be the Messiah. They were not disappointed.

While the townspeople wanted nothing to do with her, Jesus chose her for a special mission. He didn’t discard her like used goods. He brought her into His fold.

For a deeper dive into her story, read my article, “Jesus Empowered the Woman at the Well.” For an even deeper dive, download my Bible study on the woman at the well.

Read her full story in John 4:1-45

5) The Woman with the Issue of Blood

The woman with the issue of blood in Luke 8 is another story where many miss its full significance. It is easy to miss because it does require a bit of Old Testament knowledge.

In this story, the Bible relates how a woman who had an ongoing health issue for twelve years approached Jesus and touched the hem of His garment. Believing that she could be healed by just touching a piece of his clothing, she pushed her way through the throng that was surrounding him. Jesus turns and asks who touched Him. Peter, as confused as I would have been in that situation, thinks, “What do you mean who touched me?” and says, “You are surrounded by people pressing against you!”

But Jesus wasn’t talking about just anyone. He was talking about the woman who was healed the moment her hand touched his garment. In that instant, He could feel the power leaving His body.

There is more to this story.

At this point in history, the Jewish people were still bound by Old Testament law, and the woman with the issue of blood had to abide by all of God’s commandments. That included the very specific laws of what women were to do during menstruation. Women and anyone with bodily discharges (which could include men) were considered ceremonially unclean until the discharge cleared and then a few days afterward. They couldn’t worship in the Temple, and they couldn’t touch anyone else, lest they would make them unclean.

What does that mean for the woman? It means she was denied physical touch and affection for the duration of her illness. Her family and society would have marginalized her, lest she contaminate them as well. Furthermore, when she went into that crowd, she was deliberately disobeying God’s laws.

But what is Jesus’ response? Does He condemn her? Does He chide her? On the contrary, He praises her faith. His response tells us that He understood her desperate circumstances. In her loneliness, in her desperation, Jesus saw her.

For a deeper dive into her story, read my article, “Jesus Honors the Woman with the Issue of Blood.” For an even deeper dive, download my Bible study on the Woman with the Issue of Blood.

Read her full story in Luke 8:40-56.

The God for Marginalized Women

These stories are a reminder of how the God of the Bible doesn’t forget those who have been marginalized and forgotten. Women often live at the mercy of men, and more often than not, they are not given the care and protection that they are due. But that is because we live in a sinful world; it is not God’s desire. On the contrary, these five women teach us that God sees women, especially those who have been forgotten and cast aside. And He understands that sometimes they are forced into sinful situations (like in the case of Tamar), out of desperation when men failed them.

So if you feel like one of these women, if one of their stories resonates with you, seek the God who protected these women. Seek the God of the Bible and the King of kings who says, “Come to me, for I am the fountain of living water.”

If you like this content, you might also enjoy my 12-week Bible Study available on Amazon and Etsy (paperback. ebook, and PDF).

You have heard the quote, “Behind every great man, there is a great woman.” Moses was a great man and a great leader, but God placed seven women in his path to help him get there. Yes, he didn’t just have one woman, he had seven. In fact, Moses would not have survived past his first birthday without six of them, and the last one, his wife, saved him from God slaying him. Let’s explore the role each woman played in Moses’ life and how their heroic stories are a testament to courage and obedience.

(In the descriptions below, I add a bit of artistic flair in some cases to help bring each story to life, which may not appear in the actual text. So I encourage you to read the biblical text for yourself about these remarkable women in the Book of Exodus. I provide the Bible references for each one.)

(My book recommendations, usually authored by me, have affiliate links, which means I may receive a small commission if you choose to purchase through my links —at no extra cost to you. As an Amazon associate, I earn from qualifying purchases.)

Shiprah and Puah

These two heroes are introduced to the Moses saga in Chapter 1 of Exodus. Pharaoh, fearing the Hebrews’ population growth, is committed to their destruction. To reduce their prospects of having military-aged males, he orders the Hebrew midwives to kill all the baby boys. However, the midwives Shiprah and Puah could not bring themselves to do so. They worked every day to bring life into the world, and now, Pharaoh wants them to take it? At the risk of their own lives, they chose to obey God rather than men and let the baby boys live. As a reward for their obedience, God grants these two women families of their own.

Based on the timeline, it seems Moses’ life was spared due to the courage of these two women. However, after the exchange between Pharaoh and these midwives, Pharaoh orders his own people to kill the baby boys by throwing them in the Nile. Moses’ life is at risk again.

Read more about these two Bible heroes in: Shiprah and Puah, Brave Women Who Defied a Pharaoh.

Jochebed

Her story appears in Exodus 2:1-10, but we don’t learn of her name until Exodus 6:20. Any mother can sympathize with her torment. Pharaoh had first ordered the midwives to kill the baby boys, but Jochebed is able to deliver Moses into the world safely (probably due to Shiprah and Puah). But then Pharaoh orders all Hebrew baby boys thrown into the Nile. As any mother would, she manages to hide her child for three months until it became clear she could no longer keep him a secret. Out of desperation, she takes him to the Nile, but does not toss him in. She fashions a waterproof basket and gently places him within the reeds. Her baby boy is now at the mercy of God and in His hands.

By placing him in the Nile, she saves her baby boy, Moses, who would later be found by Pharaoh’s daughter.

Miriam

Miriam has watched her mama hide her baby brother Moses for three months, but now her mama is out of options. In a desperate attempt to save his life, she accompanies her mom to the River Nile and watches her place him among the reeds in a basket. Did Jochebed explain to her what she was up to? Or did Miriam just walk quietly by her side? The text does not tell us, but it must have been a confusing and terror-filled experience for Miriam. Yet, despite her fears, young Miriam kept her wits about her.

She watches as Pharaoh’s maid servant takes the baby boy and gives him to the Egyptian princess. When she sees her take compassion on her baby brother, Miriam springs into action. She approaches Pharaoh’s daughter and asks her if she should find someone to nurse the child. Pharaoh’s daughter agrees, and Miriam goes and gets her mother. Pharaoh gives the baby back to Jochebed and asks her to nurse the child, and promises to pay her wages. Only God working through several women and an astute Miriam could engineer such an outcome in the midst of horror. (Exodus 2:1-10)

The Maid Servant

The woman servant attends to Pharaoh’s daughter while she bathes in the Nile. It is a day like any other day, until it isn’t. Her mistress notices something in the reeds and asks her to go investigate. As she approached the basket, the maid servant could hear muffled whimpers inside. It sounds like a baby! Could it be a Hebrew baby boy?

The text does not tell us what went through the maid servant’s mind, but you wonder if she questioned the princess’s orders. Did she recall the command given by Pharaoh? Was she afraid to disobey him? Or was she confident in the protection of Pharaoh’s daughter? In the end, we are not sure what her state of mind was, but she took part in the rescue of baby Moses by obeying the princess’s command. (Exodus 2:1-10)

Pharaoh’s Daughter

What does an Egyptian princess do on a hot day? She bathes in the Nile River, of course. But she cannot go out there alone; she takes a full entourage of faithful female servants. Pharaoh’s daughter did not know that her trip to the river would put her face-to-face with the future leader of Israel.

While bathing, she hears a strange muffled sound. She turns her gaze towards it and sees a basket among the reeds. What could that be? She leans towards one of her ladies and asks her to fetch the basket bobbing in the water. Her maid servant quickly obeys and fetches the bundle. With anticipation, the princess takes the basket from her maid and gently opens the lid. Inside, an adorable baby boy is crying. But it isn’t just any boy. She could tell it was a Hebrew baby.

Her father, Pharaoh, had commanded all Egyptians to toss Hebrew baby boys into the Nile. However, she was not just any Egyptian. She was the daughter of Pharaoh after all. No, this one would not die; he would become a prince of Egypt. He would become her son.

And in doing so, Pharaoh’s daughter rescues Moses, becoming the sixth woman mentioned in the first two chapters of Exodus and the sixth woman to rescue Moses. (Exodus 2:1-10)

Zipporah

The first six women rescued Moses in his infancy, but Zipporah would rescue Moses as an adult. Interestingly enough, she does not rescue him from Pharaoh but rather from God’s wrath.

Zipporah’s account is a story that leaves you scratching your head when you first come across it. Her whole story appears in only 3 verses. (Exodus 4:24-26). One minute, Moses is preparing to go to Egypt after having an amazing encounter with God, and the next minute, Zipporah is circumcising their adolescent (or possibly adult) son to save Moses from being killed by God. The text then fast forwards to Aaron meeting Moses when he arrives in Egypt. There is no further explanation given.

While difficult to understand at a cursory glance, there is much implied that requires a bit of unpacking. I walk you through all of it in “Zipporah: The Untold Story,” and it is a story worth reading!

One Great Leader: Seven Heroic Women

Moses would rescue Israel from Egypt by following God’s commands and would later lead them through their journey in the wilderness. He was a leader hand-picked by God, but he was also a leader who did not do it alone. In fact, he had many people along the way to help him. For example, Aaron was Moses’s spokesman when he encountered Pharaoh, and Joshua was a faithful servant whose help was indispensable. However, it was seven women who rescued his life at critical moments—from infancy through adulthood. These women were true ezers to Moses, courageous protectors and lifesavers placed strategically by God in his path. Their obedience, quick thinking, compassion, and bold faith not only spared Moses but paved the way for the deliverance of an entire nation. In the end, the story of Moses reminds us that God’s greatest plans often unfold through the quiet heroism of women who fear Him more than any earthly power. May we honor their legacy by recognizing the vital roles women continue to play in God’s redemptive work today.

To learn more about the meaning of “ezer,” please read: The Amazing Truth About God and Women

Other articles you may enjoy:

• 6 Godly Women Who Broke the Rules

• Strong Women in the Bible

If you like this content, you might also enjoy my 12-week Bible Study available on Amazon and Etsy (paperback. ebook, and PDF).

Jehosheba is a biblical hero, the daughter of King Joram from the Kingdom of Judah. When brave women of the Bible are highlighted, Deborah and Esther are usually at the top of the list, but is there ever any mention of Jehosheba? Hopefully, by the end of this study, she will be added to your list of female Bible heroes.

The story of this princess appears in only two Bible verses, and the weight of the other protagonists in that chapter easily overshadows her. It also doesn’t help that her name is spelled two different ways, Jehosheba and Jehoshabeath (II Kings 11:2 and II Chronicles 22:11, respectively).

As many times as I have read through this section of scripture, I missed this essential nugget of information. Her bravery, which I believe was based on an unshakable faith, preserved David’s “seed.” God placed the right person in the right place at the right time, ensuring the eventual fulfillment of His prophecy to King David that the Messiah, the King of kings, would stem from his royal line. (For a more detailed explanation of the Davidic Covenant and its importance, click here.)

(My book recommendations, usually authored by me, have affiliate links, which means I may receive a small commission if you choose to purchase through my links —at no extra cost to you. As an Amazon associate, I earn from qualifying purchases.)

So who was Jehosheba?

Jehosheba was a no-kidding princess whose actions protected the Davidic royal line. She saved a baby boy, a royal heir, from annihilation, all while putting herself in great danger. Based on what we can extrapolate from scripture, Jehosheba’s story probably goes something like this (in my own words):

It is 841 BC in the city of Jerusalem, the capital of the southern kingdom of Judah. Word arrives at the palace that Jehosheba’s half-brother and the king of Judah, Ahaziah, have just been killed. King Ahaziah had travelled to the northern kingdom of Israel. He embroiled himself in a charioteer’s coup against a wicked royal family and got himself killed.

Back in Jerusalem, Princess Jehosheba sees soldiers storming the royal palace, rushing from room to room, killing Ahaziah’s sons. She learns from one of the servants that her evil stepmother, Athaliah, is cementing her rule in a bold power grab now that her son, the king, is dead. She has ordered the execution of anyone who may have a claim to the throne, even if it means killing her own grandchildren. Jehosheba is not surprised by the lengths that Athaliah will go to achieve her purposes. After all, she is the daughter of the evil King Ahab and the wicked Jezebel. Her son Ahaziahmight have been the only person Athaliah loved, and without him, she is determined to destroy anyone and anything that challenges her path to the throne.

Jehosheba is instantly gripped by fear at the carnage before her. But fear turns to sadness at the realization that she is about to lose all of her nephews, ending the royal line of the mighty King David. “God, help them,” she whispers through sobs and tears. In a brief moment of clarity, she remembers that the infant Joash’s room is at the opposite end of the palace from where they are conducting the searches. The screams that are echoing through the halls almost paralyze her, but time is of the essence. With razor-sharp focus, she rushes to the young prince’s room, hoping to beat the soldiers there. She tries desperately not to think about what would happen if Athaliah found out about her betrayal.

Jehosheba is greatly relieved to find the baby soundly sleeping in the arms of his frightened nurse. “Praise God,” she says quietly and ushers the nurse to follow her. Jehosheba checks to make sure the coast is clear and leads both to a bedroom out of the soldier’s path. Unable to find the missing child, the soldiers who are following orders but not loyal to Athaliah report to her that all the princes have been killed. While Athaliah is reveling in her victory, Jehosheba instructs the nurse to keep the baby quiet and leaves them temporarily.

She needs to find the best way to escape and get to God’s temple, the least likely place the Baal worshiper Athaliah will ever visit. After determining a clear path of safety, Jehosheba finds a trusted servant to relay a message to her husband. “I was unusually detained, but I will meet you this evening at the House of the Lord.” She returns to her nephew and his nurse with food and water.  After waiting for the cover of night, all three sneak out of the palace grounds and head towards the temple.

The Levite Priest Jehoiada is comforted at the news that his wife is alive despite the horrors that occurred in the palace grounds. He anxiously awaits the arrival of his beloved. At last, he sees two shadows approaching the temple grounds. He rushes out to meet them and is stopped in his tracks when he sees that Jehosheba is holding an infant child.

“Who is this?” he says.

“It is Joash, King Ahaziah’s only remaining son and heir to the throne. With God’s help, I managed to save him before he too, was murdered.”

“Oh, what a great wife that the Lord has blessed me with!” he exclaims. “Many generations will know what you have done this day!”

Jehoaida and Jehosheba would hide the child for six more years until Athaliah was overthrown and the young child was able to ascend to his throne.

Biblical References: 2 Kings 11 and 2 Chronicles 22.

Doing the Work of A Theologian Helped Uncover Jehosheba

Obviously, since her account appears in only three scriptures, the story I relay here is mostly a product of my wild imagination. But the real story was probably worse and more horrific. Athaliah was an evil woman, the daughter of evil parents, and a woman who had influenced her son Ahaziah to do evil things.

The Bible is full of little nuggets of information that can go right over our heads if we don’t take the time to meditate on them and dig a little deeper. Often, I get lazy and keep on reading when I don’t understand a section of scripture. This time, however, I finally stopped to dig a little deeper. The result was a full appreciation of the extent of this woman’s accomplishment.

I began my research because I felt confused by so many names being thrown at me in that chapter of II Chronicles. So I set out to put together a family tree. As I researched each name and each familial connection, a much clearer picture emerged of what exactly was happening and why it was so significant. I mention this only to encourage you that, at least every once in a while, don’t be afraid to roll up your sleeves and do the hard work of a theologian. It is so worth it.

To help you in this process, I have put together a Bible study on Jehosheba that will enable you to dig even further into her story. That Bible study is available on Etsy. The Bible Study is also available in Spanish. Enjoy!

Lessons Learned from Jehosheba

I have learned so much from studying this account, but as I look at this brave woman, this princess hero, I also know that it will be a great lesson for my two daughters. So what exactly do I want them to take away from Jehosheba’s story?

–That she was willing to do what was right regardless of the potential consequences to herself.

–That she was a light in a dark place because she held to God’s laws when much of Judah at the time had strayed away.

–That God also used women to accomplish very heroic tasks.

–That you have to be ready at a moment’s notice to accomplish God’s work.

–That you should not be afraid to be a woman who girds up her loins.

–That even in the darkest of times, God is still working and moving.

–That the best princesses are those who honor and love God.

Download the study and learn even more about Jehosheba!!

Other Stories of Heroic Women in the Bible:

Jael: A Female Assassin

Tamar in the Bible: An Unintentional Hero

Shiphrah and Puah: The Women Who Defied a Pharaoh

Author’s note: In my story, I claim that Athaliah was Jehosheba’s stepmother. It is very possible she was not, since kings during this time period had multiple wives and concubines. However, the scripture is not abundantly clear on the matter, but the potential remains that Athaliah could have been her mother.

If you like this content, you might also enjoy my 12-week Bible Study available on Amazon and Etsy (paperback. ebook, and PDF).

Paul’s reputation among Christian women has taken quite a nose-dive in recent decades. Scriptures in the Pauline epistles, such as I Timothy 2:12 and Ephesians 5:22, have been used to demonstrate his dislike of the opposite sex. But, I would venture to say that the women in the early church 2000 years ago would have taken issue with that view of Paul. Not only would they reject the idea that Paul was a woman hater, they would venerate him as a champion of women’s rights, divinely inspired by the Almighty.

(My book recommendations, usually authored by me, have affiliate links, which means I may receive a small commission if you choose to purchase through my links —at no extra cost to you. As an Amazon associate, I earn from qualifying purchases.)

Misreading Paul: A Modern Misstep

This recent, progressive view of Paul results from inappropriate biblical interpretation. Interpretation that fails to look at the cultural, historical, and biblical context of a passage in scripture will most likely result in an erroneous understanding. That is what has happened with a few verses used out of context to make the case that the New Testament created a draconian world for women.

What makes this progressive view of Paul even more ironic is that it is often being made by women who owe their rights to the Epistles. Because Paul was not only NOT a woman hater, but like Jesus before him, he revolutionized women’s rights. His love for women becomes abundantly clear when the scriptures are read in the cultural and historical context in which they were written.

Paul’s Revolutionary Respect for Women

Paul is rarely given credit for having a significant impact on the lives of women, but his divinely inspired Epistles and his ministry as related in the books of Acts did so in four major ways.

Breaking Barriers: Women in Public Life

Since the Taliban took control of Afghanistan, the rights of Afghan women have been stripped away rather quickly. One of their most recent measures forbids women from speaking in public. Even if a woman is in her own home, she must whisper lest anyone outside her window hears her feminine voice. While first-century life for Jewish women was not as draconian, women still were not allowed to speak to men in public. Men wouldn’t even speak to their own sisters within earshot of others.

This cultural norm explains why the disciples were shocked when Jesus spoke to the Samaritan woman at the well. And Jesus made it a habit of conversing with women in public. Paul follows Jesus’ lead in this regard during his ministry.

Acts 16:11-15 recounts the conversion of Lydia. Her conversion was only possible because Paul and Luke chose to approach a group of women gathered in an area used for prayer. These Jewish men, of whom Paul came from a pharisaical background, a Jew of Jews, chose to approach these women in public and share the Gospel with them. If we read this passage from a 21st-century American viewpoint, we will miss the revolutionary nature of Paul and Luke’s behavior. They were following in the footsteps that Christ had set for them many years earlier and started to normalize interactions between men and women in public. In doing so, they played a role in helping women come out of the shadows and take part in co-ed public spaces.

Empowering Women: Roles Redefined

In 1 Timothy 5:14, Paul uses a very unusual word to refer to the role of women in the home as he addresses young widows who remarry. The word is so unusual that it is used in the Bible only once and in the classical Greek texts very rarely. He uses a word, oikodespoteō, that implies management instead of using the more common Greek word that refers to the role of a housewife. By looking at how oikodespoteō and similar words are used in the Bible, we are able to infer that the meaning of the word relates to the management of the houses’ finances and contractual obligations. (For an extensive look at how this word is used in the Bible and in Greco-Roman Literature, please see my article, “The Surprising Greek Word in 1 Timothy 5:14.“)

Even in Greek and Roman circles, that kind of role was almost exclusively left to the head of the household, aka the male. But in this little verse, Paul is sending the message that women are intelligent enough to handle the more “complicated” aspects of house management.

Paul also referred to women as co-laborers, not as subordinates, even though from a positional standpoint, he held the higher authority. By mentioning their work alongside men, he was elevating them to a higher social standing than they would have ever had within Jewish religious circles.

Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.
Philippians 4:3 (ESV)

For women who were co-laborers, he was willing to give credit where credit was due. On two out of the three times that Paul mentions Aquila and Priscilla (Prisca), he mentions her name first (Romans 16:3, I Corinthians 16:19, and II Timothy 4:19). A woman’s name would never have been mentioned first unless she played a more significant role than her male counterpart. In doing so, not just once, but twice, he is acknowledging the greater role that she played in the church.

Equal in Christ: A Spiritual Revolution

One of the most significant verses in the New Testament for women’s rights is Galatians 3:28.

There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.
Galations 3:28 (ESV)

That one verse demonstrates the spiritual equality between men and women, but his statement is even more significant because of what he says only two verses prior, in Galatians 3:26, “For in Christ Jesus you are all sons of God.” By using the word sons, he is not excluding women, he is elevating the position of women to that of a son, the primary inheritors for most of history and most of cultures and people up to that time. In case the reader is left confused about his meaning, he reiterates that we are all heirs in verse 29.

Peter agrees with Paul in I Peter 3:7 when he uses the spiritual equality between men and women to remind men of why they should honor their wives. Like Paul, Peter uses inheritance language that was usually reserved for men.

An Advocate of Women’s Care

Many love to use chapter five of Ephesians as an example of how Paul subjugated women, but that interpretation is careless because it ignores historical and cultural contexts. However, when you read that section of scripture in context, it is striking how much of the opposite is true. Paul is advocating for the care of women.

Ephesians 5 and other similar verses draw from existing household codes common in Greco-Roman culture and literature. For most women in the 1st Century, the idea of submitting to a husband would not have been surprising at all. It was reality within the Roman Empire, both in Jewish and Gentile culture. However, the limitations Paul places on the husband in the epistles, along with the command to honor, love, and sacrifice himself for his wife, would have been surprising because Greco-Roman literature, in most cases, described the man as the higher being. And as the higher being, rarely were these kinds of limitations placed on men, much less a call to treat women with such a level of respect and honor.

He advocates strongly for the care of women in Ephesians 5, but also in Colossians 3:19.

Husbands, love your wives, and do not be harsh with them.  Colossians 3:19 

In other areas of scripture, we also see Paul looking out for the best interests of women in ministry. We already saw in Philippians 4:3 (above) how he asks the church to help his female co-laborers. And in Romans 16:1-2, he instructs the church to help Phoebe in whatever she may need and speaks highly of her. This is hardly the makings of a man who dislikes women.

Why the Backlash Against Paul?

The complaint modern, progressive scholars and Bible-thumpers have with Paul is that his epistles place limitations on the role of the woman in the home and in the church. They come from a worldview that believes that if limitations are placed on women, then it must be because the author sees their intellectual capabilities as limited. And to be honest, many ultra-conservative men have the same worldview.

Neither is biblically accurate, but it is a common worldview that has existed in most cultures for most of history. A brief quote from a Stoic philosopher in the Roman Empire who lived several decades before Paul makes that case.

The man has the rule (archē) of this house by nature. For the deliberative faculty in a woman is inferior, in children it does not yet exist, and it is completely foreign to slaves. Rational household management, which is the controlling of a house and of those things related to the house, is fitting for a man. Belonging to this are fatherhood, the art of marriage, being a master (to despotikon), and moneymaking. Arius Didymus Epitome II 149,5-10

However, as I discuss in “Biblical Authority, Glorifying God, Not Man,” God doesn’t pick who he puts in positions of authority because He believes they are better qualified. Oftentimes, he picks people we would consider “unqualified” so that He, God, can be glorified. He didn’t pick men to be in higher positions of authority in some circumstances because He believes they are a higher being than women, or more capable, or smarter—He did so to achieve His own purposes.

Paul’s words can sometimes feel harsh in our modern context, but when you take the entirety of the verses where Paul mentions women, you will see a world of difference between him and Arius. Far from being a misogynist, Paul was a revolutionary advocate for women, following in Jesus’ footsteps. Through his ministry and divinely inspired writings, he brought women out of the shadows, elevated their roles in the home and church, and affirmed their spiritual equality. In truth, Paul’s teachings laid a foundation for the dignity and rights of Christian women, a legacy that continues to resonate when viewed through the lens of his era.

Other articles that may interest you..

• The Surprising Greek Word in I Timothy 5:14

• The Mind-Blowing Context of Ephesians 5:22-33

• Is the Man the Head of the Household?

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals, and Notebooks in Spanish

If you like this content, you might also enjoy my 12-week Bible Study available on Amazon and Etsy (paperback. ebook, and PDF).

We know that Moses is the man God chose to deliver his people, Israel, from Pharaoh’s grip. But Moses almost did not make it to Egypt. In fact, he almost met an early grave. His success lies at the feet of an Old Testament hero few talk about and many don’t even know her name. She is Zipporah, Moses’ wife in the Bible.

(My book recommendations, usually authored by me, have affiliate links, which means I may receive a small commission if you choose to purchase through my links —at no extra cost to you. As an Amazon associate, I earn from qualifying purchases.)

God Prepares Moses for His Confrontation with Pharaoh

By the time we reach chapter 4 of Exodus, we already know Moses has been tasked with the job of saving Israel from slavery. He is certainly nervous about the proposition and feels rather insecure. In the first half of the chapter, God prepares Moses for the task by showing him the types of miracles he will perform in front of Pharaoh. Turning a staff into a snake or a healthy hand into a leprous one was not enough to remove Moses’ jitters. He tells God he has a public speaking problem, and at this point, God has lost his patience. But God relents and promises Moses that his brother Aaron will be his mouthpiece.

So, finally, Moses prepares to embark on a rather difficult spiritual adventure. You would think that he has dotted his i’s and crossed his t’s. But you would have thought wrong. Moses left out a significant task from his to-do list that almost cost him his life.

God Plans to Kill Moses

As we progress into chapter four, we see Moses begin preparing for his departure in verse 18. Ask your father-in-law for permission? Check. Gather the wife and sons? Check. Secure transportation aka donkeys? Check. Circumcise your boy? Definitely not checked.

This peculiar circumcision story that takes place during Moses’ journey back to Egypt is often left out of the Moses narrative. I certainly did not see it in The Prince of Egypt, but I guess that does not make for rated-PG TV. God has chosen his man, but now in Exodus 4:24, while Moses and his family are resting in the 2nd Millennium BCE equivalent of Motel 6, God seeks to kill him. Shortly after, in verses 25 to 26, Zipporah grabs a sharp stone and single-handedly circumcises one of her sons, and then the account nonchalantly continues. If you are left scratching your head, you are not alone.

A Covenant Matters

For most of us in the 21st Century, the lack of cultural and religious context makes this story confusing. However, earlier readers would have linked the story to the covenant of circumcision, which can be found in earlier parts of our Bible.

A covenant is a type of agreement between two or more parties where each side usually promises to do or not do something. God first makes a covenant with Abraham in Genesis 12, and He seals it in blood in Genesis 15. What is peculiar about the Genesis 15 covenant is that God is the only one to make a promise. In other words, God does not require Abraham to do anything in return. God promises to give Abraham’s descendants the land of Canaan. To seal the promise, several animals are cut in half, and God walks through the middle of the halved carcasses. This is a blood oath, and although it may sound gruesome, it was a common custom practiced in the ancient world. Under the terms of a blood oath, both parties to the covenant typically pass through and, in doing so, declare, “May this be done to me if I do not keep my oath.” But since God only placed the responsibility on Himself, God alone subjects Himself to the curse if the promise is broken.

A couple of chapters later, in Genesis 17, we are introduced to the covenant of circumcision. Through this covenant, God promises to make Abraham the father of many nations. Under this covenant, God does require males (and males alone) to circumcise the foreskin of their reproductive body part. In verse 14, God gives a dire warning to those who do not comply.

Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.”Genesis 17:14

The failure to be circumcised is a big deal, and fathers usually had the responsibility of circumcising their children on the 8th day after birth. It doesn’t look like Moses had done that with one of his children, and that puts him in quite the pickle.

Great Leadership Comes with Great Responsibility

The covenant of circumcision was about being fruitful and multiplying. More specifically, the covenant was about the survival and expansion of the Hebrew nation (which eventually would include Gentiles under the new covenant through Jesus Christ). That the sign of the covenant would be marked on the man’s reproductive organ is not a coincidence. What does this have to do with Moses’ failure to circumcise his son?

The goal of Pharaoh was to destroy Israel as a people. He was not happy that they were multiplying and sought to completely vanquish the nation of Israel, or at least greatly reduce their numbers. It ran completely contrary to the covenant of circumcision that God had established with Abraham. Now God chose Moses as his representative to free his people from Egypt, and His promise could be fulfilled, but Moses had failed to do the one ceremonial act that represented that very promise.

Why did Moses fail to do so on the eighth day of his son’s birth? Was he not as versed in Hebrew culture as others, and didn’t realize that God had specified a time when it had to be done? That is possible. While Moses had spent his early years with his birth mother, for most of his adolescence and early adult life, he had lived under the influence of the Egyptians. He then later attached himself to the Midianites. While the Midianites were also descendants of Abraham, they developed as a people separate from the nation of Israel and their practices did not always align with God’s commandments (See Genesis 37:36, Numbers 25, Judges 6:3). So Moses may not have had the benefit of being fully immersed in the culture of his people, Israel, and was following Midianite standards for circumcision which could have been more lax.

But maybe he was just squeamish about the whole thing and kept putting it off. Regardless of the reason, he failed to act, and the Bible tells us that God sought to kill Moses.

God’s response seems a bit harsh to our modern sensibilities, but authority in the Bible always comes with great responsibility. God holds his leaders to a higher standard. But someone had Moses’ back and in doing so she became an ēzer to him and the people of Israel.

Zipporah Acts

How Zipporah knew that God was going to kill Abraham, we don’t know. We also don’t know how she connected the covenant of circumcision to Moses’ predicament. Maybe God was gracious and revealed it to her. Maybe she put two and two together on her own. But how she knew is inconsequential. What is important is what she did with that information. She immediately took action and circumcised her son.

God used the ēzer to do what was necessary, even if it was bloody and against Zipporah’s motherly instincts. Never mind that her son might have already been an adult. Note that by this time, Moses was already 80 years old, so their offspring would no longer have been kids. To add insult to injury, she circumcises him with a stone!

In the account, after she circumcises her son, the text reads in Exodus 4:25 (in the ESV), “Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ feet with it and said, ‘Surely you are a bridegroom of blood to me!’”

Why did she throw the foreskin at Moses’ feet? And why did she say he was a bridegroom of blood to her? There is something cultural going on here, and commentators are not particularly sure. The only sure thing we know is that the word Moses is actually “him” in Hebrew, so the word “him” could have also referred to her son. Zipporah might have been following a Midianite ritual because of her lack of knowledge of Hebrew practices. Or it could be something else. Regardless, she followed through, and because of her actions, we know God spared Moses.

Moses and Zipporah Separate

If you notice, right after the whole circumcision incident, we don’t hear about Zipporah again until Exodus 18:2. It is in this latter verse that we learn that Moses had sent Zipporah and his sons back to Midian. Based on the friendly tone between Moses and his father-in-law in Exodus 18, we can surmise that it was not for negative reasons. The more likely explanation is that shortly after he almost died, Moses realized the gravity and the dangers he was subjecting his family to by bringing them to Egypt. The safer place for them was in Midian until Moses and Israel were freed from Egyptian strongholds.

Moses’ decision is a protective one — one that would keep his family safe. And yet, it would have been difficult for Zipporah. In modern times, I can think of no better example than military wives — they hold the fort at home while their husbands keep the country safe. It is a reminder that the role of ēzer requires strength and sacrifice during difficult times.

Ezer’s Do Hard Things

If Zipporah had not followed through and Moses had died, God would have raised someone else. God will come through with his promises with or without us. Yet, God allowed her to be the hero in this story and made it a point to tell us about it. She protected her husband but also protected the nation of Israel.

What can we learn from her story? As a wife and as an ēzer, you can play an important role in helping your husband dot his i’s and cross his t’s for whatever calling God has in his life (just as your husband has a responsibility to help you prepare for yours). Marriage isn’t about him doing his thing and I do mine. We keep each other accountable. If you are not married, you can play an important role in being an ēzer to other people in positions of authority, like a boss, a family member, or a church leader. If you see someone heading straight off the edge of a cliff, do not hesitate to act. Be an ēzer. Ezers do hard things. It is the reason we were created, and Zipporah serves as an example to us all.

Other articles in the series of Untold Stories of Old Testament Heroes

• The Wise Woman of Abel of Beth Macaah

• Daughters of Zelophehad: Wise Women of Faith

• Shiphrah and Puah: The Women Who Defied a Pharaoh

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

Resources in English

• Downloadable Bible Studies in English

• Books, Journals and Notebooks in English

The Context of 1 Timothy 5:14

The New Testament was translated from Greek into English versions because Greek was the common language spoken in Paul’s day. Oikodespoteō is a Greek word that appears in 1 Timothy 5:14 in the ancient manuscripts used to translate this scripture. But to study the word’s meaning, we must first look at its context.

Verse 5:14 and its surrounding verses were written about and for widows. Paul has some God-inspired opinions for both older and younger widows and he relays this to Timothy. In the first part, Paul makes the case that true widows (the ones who have no family to take care of them), should be taken care of by the church but those with families should be taken care of by their families. He then follows his argument with instructions for younger widows. Paul believes that the younger widows should not seek to be financially dependent on the church, but should instead marry. It is in the middle of this discourse that we find verse 5:14 and the peculiar word we are studying.

So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander.

1 Timothy 5:14 (ESV)

Manage Their Households

In the ESV version of 1 Timothy 5:14, note the phrase “manage their households.” As we already saw, it is used in the context of a widow remarrying. The Greek word behind the phrase is our word oikodespoteō which is a compound word made from two Greek words, oikos and despoteo. Oikos means house and despoteo means “ruler,” “lord,” or “master.” The latter is where we get our English word “despot.” So by just looking at the meaning of the root words, we can deduce that Paul is telling these younger widows who have remarried to “rule their households.” It would make sense then, how some Bible versions translate the word as “manage their households.” However, quite a few translations give the impression that the word implies housekeeping. But does it really mean that?

Does Oikodespoteō Mean Housewife or Housekeeping?

In addition to some Bible translations, several online commentators also take oikodespoteō to mean that a remarried widow should be a good housewife, however, that interpretation is inconsistent with the way the word was used in Greco-Roman society. Barring further explanation from Paul, we have to assume that he would use the word in the scriptures the way it was used colloquially. In other words, we cannot add meaning to the word, but rather take the meaning of the word as it was used.

There are two ways to determine how to best interpret oikodespoteō. The first is to look at how the word is used in other parts of the Bible. While the verb form of the word is only used here in 1 Timothy 5:14, the noun form, oikodespotes, is used in other parts of the Bible in the masculine and they are all translated as “master of the house” in the ESV (see Matthew 10:25, Matthew 13:27 and Luke 14:21 for examples).

The other way to determine the real meaning of oikodespoteō is to see how the word was used in contemporary non-biblical sources. I used AI to find every use of the word oikodespoteō in both biblical and nonbiblical sources and AI could not find any instance where the verb form of the word was used to refer to women other than I Timothy 5:15. Through AI, I was also able to find that the verb form was rarely used at all. So we already see here that Paul’s use of the word for women was rather unusual.

The most common Greek words used for describing managing or ruling a home were oikonomeo and oikodespotes. We already saw above how oikodespotes (the noun form of oikodespoteō ) is used biblically. The other word oikonomeo can be found in a parable about an employee/servant who managed the financial affairs of a rich man (See Luke 16:2). Here are some other helpful facts according to AI:

• Both words often appear in non-biblical legal documents like contracts to describe managing estates, arrangements for household slaves, and financial agreements involving the household.

• Philo, Plutarch, and Josephus (writers in the 1st century) all use the term oikodespotes almost exclusively to refer to men.

So why then would Paul use this word to refer to women? And could it be that there was no other word in the Greek vocabulary to refer to housewives? I went back to AI to help me answer that question. Oikouros was the common word used to refer to a housewife and despoina to refer to the mistress or lady of the house. Oikonomos was also sometimes used in describing women managing household affairs. Clearly, Paul had a lot of good words he could have chosen, but he used oikodespoteō, and it must have been for a reason.

To Manage a Household Means to Rule

What conclusions can we draw on what Paul could have meant by using oikodespoteō?

I believe it is pretty simple. Paul is not asking these remarried widows to be housewives, at least not in this verse. The use of the word does not refer to rearing children or making good meals. If that had been his intention, he would have used the Greek word to describe a housewife. Instead, he chose oikodespoteō and therefore implied that these women should take on the role of ruler of the house and involve themselves in the matters oikodespotes were concerned about such as finances, servants, and managing the estate. That is the most consistent interpretation that would align with how the word would have been understood in Greco-Roman society.

Note that this interpretation is also very consistent with the Proverbs 31 woman who manages a business and her maidens (slaves or servants), in addition to taking care of the needs of her kids and husband.

Does This Mean That the Woman is the Head of the Home?

Paul is very clear that the husband is the head of the wife. However, he acknowledges here, in I Timothy 5:14, the wife’s leadership role and her ability to take on tasks beyond child-rearing, cooking, and cleaning. As I have explained in more detail in “The Powerful Meaning of Help Meet,” and “Is the Husband the Head of the Household?,” there are two leaders in the home, but one, the husband, has the higher authority.

It also doesn’t negate the role of the woman working at home in the more traditional sense. In Titus 2:5 Paul uses the Greek word oikourgos. While it is also not a commonly used word, it lends itself more to the housewife interpretation.

Let’s be clear, Paul’s unusual way of using oikodespoteō is not dismantling his other guidance for the structures in the home, but he is creating a differentiation from what would have been normal in 1st-century, Greco-Roman society.

What Are the Implications for Women?

Paul is elevating women within Greco-Roman culture by implying that they are perfectly capable of handling more “complicated” roles, roles that were usually relegated only to men. Paul is often characterized as a woman-hater because he instructs wives to submit to their husbands. But no one in that culture would have batted an eye to that. They would, however, take note of his use of the word oikodespoteō here and its implications. Paul would have been seen as rather progressive. Imagine that! (And it is not the only time…see “The Mind-Blowing Context of Ephesians 5:22-33“).

Paul’s words are very consistent with the way God views women in the Bible. Their accomplishments yes, are tied to child-rearing and taking care of a home, but they are also so much more than that. The stories of Esther, Deborah, Jael, Rahab, Shiphrah, Puah, Mary of Bethany, Lydia, Priscilla and so on….reinforce that message to us.

Take heart ladies! God values the intelligence and wit women bring to the table in addition to their roles as mothers and ezers. He made us in His image and that is a very good thing!

If you liked this article, you will also like……

• Is the Man the Head of the Household?

• The Mind-Blowing Context of Ephesians 5:22-33

• Why Did God Create Woman?

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

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Is “the Man the Head of the Household” Biblical?

When I began to investigate the phrase “the man is the head of the household,” I learned that it does not appear in the Bible. What the scriptures actually say is a bit different, and it is important, when studying God’s word, to focus on the actual words God uses.

Let’s start with Ephesians 5.

Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior.

Ephesians 5:22-23 (ESV)

From verse 23, the actual phrase from the Bible is “the husband is the head of the wife.” On the surface, it may seem like semantics, but actually, it is not. Not understanding the nuances has led to the perversion of these scriptures and the belittling of women by some Christian men. As we investigate these scriptures further, this slight distinction will be clear.

When the Wife is Called to Rule the Household

Look at this verse in I Timothy 5.

So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander.

I Timothy 5:14

In this verse, Paul is giving instructions to younger widows. After he instructs them to marry and bear children, he then instructs them to “manage their households.” Some may make the case that the phrase “manage their households” is only applicable if they remain unmarried widows, but I believe the verse follows an obvious chronology –she marries, has kids, and, then she has a household to manage with the final phrase, “give the adversary no occasion for slander,” engulfing all of her activities. In other words, I believe the phrase, “manage their households,” is discussing younger widows who have now remarried.

With that in mind, here is how this phrase is translated in other versions of the Bible.

King James Version – “guide the house”

New King James Version – “manage the house”

New Living Translation – “take care of their own homes”

New International Version – “manage their homes”

Christian Standard Bible – “manage their households”

New American Standard Bible 2020 – “manage their households”

New English Translation – “manage a household”

Revised Standard Translation – “rule their household”

American Standard Version – “rule the household”

Do you see a pattern?

This verse is translated in this way for a reason and that reason is found in the Greek word used in the ancient manuscripts. The transliterated Greek word behind the phrase “manage their households” is “oikodespoteo.” It is a compound word made up of two Greek words, “Oikos” which means house, and “despotes” which means Lord or master. Does “despotes” sound familiar? Does it sound like an English word in our vocabulary? (If you guessed “despot” you guessed right because that is where our English word was derived from.)

So here, in I Timothy 5:11 Paul recognizes that the wife is to rule her own home. How can we, therefore, reconcile I Timothy 5:11 with Ephesians 5:22? It is possible to have two leaders?

It is very tempting here to say that the phrase calls for mutual submission to exist in a marriage. The strong-willed and opinionated side of me would love to agree. However, I think that would be a grave mistake and we would be mishandling God’s word.

To reconcile both, we have to look at these verses in the context of other sections of scripture on the same topic.

How the Husband is the Head of the Wife in Scripture

We have one scriptural reference above to the wife ruling her home, but there are at least five other scriptures that clearly give the husband a leadership role over the wife. In two separate Bible verses, it references the husband as the head of the wife and in three sections God instructs the wife to submit to her husband. Let’s look at each of them in turn.

The phrase, “the husband is the head of the wife,” appears in both  Ephesians 5:23 (referenced above) and also in I Corinthians 11:3.

But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God.

I Corinthians 11:3

The Greek word behind the word “head” in both Ephesians and I Corinthians is transliterated as “kephale.” Biblically, it is used literally to refer to a person’s head, but also to show lordship over something such as Christ being Lord over the church aka the head of the Church.

This idea of headship in the husband-wife relationship is re-emphasized in three Bible verses as it does in Colossians 3:18 and I Peter 3:5-7 (and also in Ephesians 5:22).

Wives, submit to your husbands, as is fitting in the Lord.

Colossians 3:18 (ESV)

¹ Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, ² when they see your respectful and pure conduct. ³ Do not let your adorning be external–the braiding of hair and the putting on of gold jewelry, or the clothing you wear– ⁴ but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. ⁵ For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, ⁶ as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening.

I Peter 3:1-6

²² Wives, submit to your own husbands, as to the Lord. … ²⁴ Now as the church submits to Christ, so also wives should submit in everything to their husbands.

Ephesians 5:22, 24

As much as some may want to explain away the headship of the husband over the wife, I think biblically it would be disingenuous to do so. There are just too many scriptural references supporting it as we see here. But we still have the problem of I Timothy 5 where the wife (more specifically younger widow who remarries) is given the command to rule her house. The answer lies in the understanding of command structures.

The Military Term in “Submit to Your Own Husbands”

In the three verses above, the words “submit” or “submitting” are used. The Greek word behind these translations is a military term transliterated as “hypotasso” which means “to arrange [troop divisions] in a military fashion under the command of a leader.”

This is not the first time military terms are used in reference to women. In my previous studies on the meaning of “helpmeet” and “virtuous woman” we learned the military-type terms were used in those cases as well. God is certainly consistent! I have a background in military studies so God’s choice of word to use in conveying submission makes perfect sense to me. Let me explain.

In the military, there are various positions of authority and various levels of authority. Let’s look at the command structure on a naval ship for example. The position of the Executive Officer (XO) submits to the authority of the Captain of the ship. But the XO exercises authority and practically leads the whole ship. He submits in authority to only one individual, the Captain, but will act as the Captain of the ship when the Captain is unavailable for any reason.

Like the XO, the wife is to be the ruler/leader of her home (perfectly consistent with the innate leadership qualities God gave her. Read more about this in my article, “Created in God’s Image: Defining Truth for Women.“) And yet the wife still has to submit to the authority of her husband (the Captain).

In essence, you do have two leaders, but one just has a higher level of authority.

The Husband Exercises Leadership Over His Home

The husband, like the Captain, will have the responsibility of leading his home as we see in I Timothy 3. In this section of scripture, Paul is instructing Timothy on the necessary qualities of overseers and deacons in the church, but it gives us insight into God’s view of the role of men in a marriage.

⁴ He must manage his own household well, with all dignity keeping his children submissive, ⁵ for if someone does not know how to manage his own household, how will he care for God’s church?

I Timothy 3:4-5 (ESV)

Let deacons each be the husband of one wife, managing their children and their own households well.

I Timothy 3:12 (ESV)

So although there is truth in the phrase “the husband is the head of the household” it must be understood in the context that the wife is also given a leadership role, even if it is subordinate to the husband’s. I cannot overemphasize this enough. Failure to understand this simple truth has led to condescending treatment, and worse, abuse of women within the Church.

Day-to-Day Application for Women

Traditionally, “the man is the head of the household” has been erroneously used to relegate wives to no more than glorified maids. However, when you pull all the scriptures together and view them from a biblical context you get a much different picture. The wife is not a servant, she is a leader with various talents and abilities beautifully depicted in the Proverbs 31 woman. God expects her to lead her home (I Timothy 1:5) and he also commands her to put herself under the authority of her husband. How can we apply this to everyday living within a marriage?

How Can a Woman Lead Her Home?

Leading a home and family is more than just making decisions on how to decorate the living room. It can mean making day-to-day decisions on the children’s education, discipline, encouragement, etc. It can mean hiring and firing contractors, picking a real estate agent, or researching a financial advisor. Remember, the Proverbs 31 woman managed employees (her maidens) and her own business.

In my own home, I manage the finances (because I am good at it). I make the everyday decisions on spending and giving. I do not ask nor do I need to ask for my husband’s permission for every decision I make. I know and understand his vision for our family and he trusts me completely to make those decisions without him (Proverbs 31:11). There are other times, however, when I am unsure of how he will feel about something so I will seek out his guidance before proceeding forward. And of course, there are times when I have disagreed on a particular matter and I have deferred to his final decision (although not always perfectly).

The bottom line is that a wife must be given the space and room to be the natural leader that she is, especially in areas where God has gifted her. Being able to lead is an inherent characteristic of being created in God’s image. How this looks will vary from home to home depending on each spouse’s abilities, talents, prayer, and lots of communication between the two.

How Does a Woman Submit to Her Husband?

The husband/wife relationship is NOT a master/servant relationship. However, because the husband is the head of the wife when disagreements arise, it is biblical to submit to a husband’s final decision on a matter. This does not mean that we can’t provide our opinions or make a good case for our point of view. Of course, we can and a husband who is leading well, will in most cases seek out his wife’s opinion.

In my experience, as difficult as it has been for me to grapple with this truth, when I embraced it, my husband and I fought less, especially about small things that don’t matter in the end (like him letting the kids have ice cream when I wouldn’t have). Yes, we fight less because I “gave in.” But what benefit, really, is there if I win the argument other than stroking my own ego? In the end, in the Christian marriage, it isn’t about him or me, but about how together we can accomplish God’s will, worship God, and raise our kids in the Lord. If my husband is wrong in his decision-making, he bears the responsibility before God. I don’t envy that position.

In the end, in the Christian marriage, it isn't about him or me, but about how together we can accomplish God's will, worship God, and raise our kids in the Lord.
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What To Do When Our Husbands Are Wrong

But what if my husband’s decision is truly not the right one?

Submission is an act of faith. When we submit to a decision our husband makes that turns out wrong, we have to trust that God will work it out. Submission isn’t about trusting our husbands. It is about trusting God. And that holds true for submission in other areas as well like to our bosses, church leaders, government authorities, etc. Other than Christ, any person in a position of authority is wholly inadequate and imperfect and is bound to make mistakes. But the ultimate authority is the One who is Perfect and who can work any situation around to accomplish His will.

Is there ever a time to not submit to our husbands (or other authorities for that matter)? Yes, there is. When our husbands are asking us to do things contrary to God’s will (get an abortion, get drunk, lie on his behalf, not provide for the basic needs of the kids, or subject ourselves to his abuse are just some examples). This is what I like to call “godly disobedience.”

Let’s dive a little more in-depth into the topic of abuse where women can exercise such “godly disobedience.”

Mutual Submission in the Bedroom

The only area of marriage where mutual submission is biblically expressed is in the bedroom. When it comes to matters of sex, God chose to clearly delineate that one party must not have sole authority over the other. Read I Corinthians 7:3-5.

³ The husband should give to his wife her conjugal rights, and likewise the wife to her husband. ⁴ For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. ⁵ Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.

I Corinthians 7:3-5 (ESV)

Some have used the first part of verse 4, “for the wife does not have authority over her own body, but the husband does” to make the claim that the wife must relinquish herself to all of her husband’s sexual demands. This idea has led to sexual abuse of women in marriage. That is a clear perversion of the text because it completely ignores the second part of verse 4, “likewise the husband does not have authority over his own body, but the wife does.”

What does this verse mean practically? Well, if a woman has the authority over her husband’s body in the bedroom, then she has the authority to tell him “no” when he wants to do something she does not want. The reverse is obviously true.

The implied intent of verses 3-5 is to command both the wife and husband to not deny each other pleasure. That command is not fulfilled if one party is constantly forced to act in ways that are not pleasurable. So how does a couple reach mutual satisfaction? Communication and intentional effort to learn what is most desirable for the other spouse.

Was it Unfair for God to Make the Man the Head of the Wife?

In modern, western ideas of marriage, the husband as the head of the wife may seem like a bitter pill to swallow. Some would say it feels unfair and it certainly used to feel that way for me. But the simple answer is that it is not our place to judge what God does or does not do. How can the creation complain to the Creator? Having said that, though, God in His mercy gives us some biblical hints as to why this authority structure is in place.

His desire, from what I can gather, had a much greater purpose. In reviewing Biblical laws, commands, and stories in the Old and New Testament, one thing is clear, God’s intention when establishing authorities is to protect and to nurture.

What is the purpose of governing authorities as seen in Romans 13:1-7? To protect the citizenry by punishing the wicked.

What is the purpose of governing bodies within the church? From verses like Ephesians 4:11-16, it is to build up the church and “protect” us from unsound doctrines.

In marriage, husbands are to provide for and protect their wives and children.

All of this, of course, is embodied in Jesus Christ himself who through His own sacrifice protected the saints from judgment and continually nurtures and provides for our needs.

Our modern sensibilities take issue with this interpretation because we tend to see positions of authority or leadership either as a reward for our efforts or intelligence. So we end up feeling that this command puts into question our own abilities and intelligence as women. But that is not the case at all. The Proverbs 31 woman was clearly intelligent and capable. But as we have seen, God-given authority comes with the responsibility to protect, provide, and to serve. And it is certainly never given as a reward. The bottom line is that we need to stop looking at the authority that God gave our husbands as a punishment and instead acknowledge it as a blessing.

Remember, even Christ submits to the Father. Submission is part of the Christian walk. Our husbands, too, have to submit to their bosses, pastors, teachers, etc. Every Christian is asked to willfully submit to higher authorities and one day, the whole world will submit (some by their own free will and others not so freely) to our King.

Marriage Foreshadows Something Greater

Marriage is a temporary institution only for this life. In the new heaven and earth, there will be no marriage.

30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.

Matthew 22:30 (ESV)

So as we look at the command from God to submit to our husbands we have to view it from that light. Marriage is a temporary construct for a temporary world. It certainly serves a godly purpose, but its purpose is not to bring us happiness or fulfillment. Those things can only be found in Christ alone. Biblically, marriage should remind us of that.

The institution of marriage foreshadows the eventual marriage between Christ and His Church (Revelation 19: 6-10). As wives, we represent the church. Our husbands represent Christ. Only when the marriage supper of Revelation 19 comes to fruition will we experience perfect joy and fulfillment. While we wait, we joyfully submit to God’s commands, including the ones we may not always like.

My article Biblical Authority: Glorifies God and Not Man should be read in conjunction with this one.

Check out my downloadable Bible Studies. Spanish studies here.

Other articles about marriage you may enjoy:

My Husband Doesn’t Understand Me and Why That is Okay

How to Change Your Husband

Finding Hope in a Broken Marriage

The Mind-Blowing Context of Ephesians 5:22-33

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

If you enjoyed this article, please share on……

The View of Women in the Greco-Roman World

Paul wrote the book of Ephesians to the church at Ephesus in approximately 60-64 C.E. Ephesus was located in what is today Turkey, and at the time of Paul’s writings, was greatly influenced by Greek and Roman culture. Even though the famous Greek philosopher, Aristotle, had lived several hundred years before, his works greatly influenced philosophers of the first century, and his ideas about marriage and the relationships between husbands and wives were mirrored by first-century writers.

What kind of ideas did these writers espouse?

While philosophers like Musonius Rufus (25-95 AD) called for a more egalitarian view between the sexes, the prevailing view of the marriage relationship was a domineering patriarchal one. Men were to rule their homes and a double standard was common. A woman, for example, was expected to remain faithful in a marriage, but she was expected to overlook her husband’s indiscretions.

Here are some other direct examples, 

Plutarch (46-120 AD)

“A wife ought not to make friends of her own, but to enjoy her husband’s friend in common with him. The gods are the first and most important friends.” Plutarch, Moralia “Advice to the Bride and Groom” (Chapter 48)

Philo of Alexandria (20 BC-50 AD) 

“It is the nature of a woman to be inferior to a man, because the one is rational and the other more inclined to the senses.” Philo, Special Laws Book 3 (Section 169)

“The male, because he is superior, takes the lead in every way and the female, because she is inferior, is led.” Philo, Questions and Answers on Genesis (Book 1, Section 26)

“In the case of husband and wife, the husband, as the head of the household, is to command and the wife to obey, as it is fitting for the one who is superior to govern those who are inferior.” Philo, Special Laws, (Book 3, Section 169)

“Women are expected to remain indoors and live quietly, for it is shameful for them to be seen in public….A woman’s virtue is her chastity, but a man’s virtue is his wisdom, and these are not the same in nature. Philo, Special Laws (Book 3, Section 169)

Seneca the Younger (4BC – 65AD)

“Women are a fragile thing, a burden to guard and a danger to protect.” Seneca, Consolation to Marcia (Chapter 16)

“Men can be forgiven for indulging in the pleasures of the flesh, but a woman’s chastity is her only shield against shame. A woman who is unchaste has nothing left, while e a man can recover from such indulgences.” Seneca, Consolation to Marcia (Chapter 16)

Pliny the Elder (23 AD-79 AD)

“Woman is an imperfect animal, compared with man, and it is her natural condition to be subordinate.” Pliny the Elder, Natural History (Book 7, Chapter 13)

“Men by nature, are free to pursue knowledge and public life, while women must remain in the household. Their duties are distinct: men are born for leadership, women for submission.” Pliny the Elder, Natural History (Book 7, Chapter 13)

Arius Didymus (was advisor to the first Emperor of Rome Augustus who rules from 27 BC to 14 AD)

“The man is naturally superior, and the woman inferior; the one rules and the other is ruled. This is the arrangement of nature. Stobaeus, Anthology 2.31.21 (=Arius Didymus, Epitome of Stoic Ethics)

While have given you several examples of philosophers’ views about men and women per their writings, what was the reality on the ground? I believe it was worse. While some philosophers were kinder to women, in the Roman empire (when Paul’s letter was written) women were ruled by men. Some women, especially upper-class women were given certain legal rights, but it was usually always under the guidance and guardianship of a male. Women, almost always, were dominated by the men around them. 

How Paul Used Greco-Roman Words

By reading the words of these 1st-century philosophers, one can see that some elements of their writings can be found in Paul’s epistle. There are strong parallels between Ephesians 5:22-6:9 and Greco-Roman thought on household discipline. Read the following quote from Aristotle.

Household management falls into departments corresponding to the parts of which the household in its turn is composed; and the household in its perfect form consists of slaves and freemen. The investigation of everything should begin with its smallest parts, and the primary and smallest parts of the household are master and slave, husband and wife, father and children; we ought therefore to examine the proper constitution and character of each of these three relationships, I mean that of mastership, that of marriage（there is no exact term denoting the relation uniting wife and husband, and thirdly the progenitive relationship. Let us then accept these three relationships that we have mentioned. Aristotle (Politics, 1253b)

In the quote from Aristotle above, he divides the household into three elements, husband and wife, father and children, and master and slave. Paul does the same thing in Ephesians addressing each element directly. Aristotle lived several hundred years before Paul, but his works greatly influenced writers who lived closer to the times of Paul like Arius Didymus.

“The man has the rule of this house by nature, for the deliberative faculty in a woman is inferior, in children it does not yet exist, and it is completely foreign to slaves. Rational household management, which is the controlling of a house and of those things related to the house, is fitting for a man. Belonging to this are fatherhood, the art of marriage, being a master, and moneymaking.” Arius Didymus (Epitome II, 149,5-10).

In Didymus’ words, we can also see the three household categories, women, children, and slaves. Therefore, we can deduce that Paul, in the book of Ephesians, was responding to these Greco-Roman ideas of how households should be managed. Paul does not completely destroy the paradigm, but he certainly turns it upside down.

How Paul’s Words Were Revolutionary for Women

Transport yourself back to the 1st century AD and think about how women would have read Paul’s words. The idea of submitting to a husband would not have ruffled any feathers, but the way Paul addresses husbands, fathers, and masters definitely would. He is calling free men into account. In Ephesians 5:25 he is commanding men to love their wives like Christ loved the church and to give themselves up for them. He is telling them to put their wives’ needs before their own. 

A common theme in that era was for women to make sacrifices to meet the needs of men (particularly in the sexual arena). On the other hand, in other epistles, Paul stresses that men do not get a pass for any type of fornication. Paul takes it further, in I Corinthians 7, he equates the sexual needs of the wife to that of the husband’s. His words would have been life-giving for women.

The radical nature of Paul’s words is even more pronounced in Ephesians 6:9 where he essentially equates the slave to the master. There was a hierarchy in Roman culture, and a woman was considered more valuable than a slave. But in Ephesians 6:9, he is taking the lowest member of society and raising them to the level of master by reminding them that in God’s eyes, there is no favoritism between one or the other.

Paul is often characterized as anti-woman by secular scholars, but in reality, he was very much pro-woman. We would have never seen it that way without the historical context in which his words were written. 

Paul’s intention is not to destroy the authority structures, but he is rectifying the perversion that tends to seep into those structures in this broken world. He is trying to bring people back to the godly model of authority (read more in Biblical Authority: Glorifying God, Not Man).

The Biblical Context of Ephesians 5:22-33

Authority structures are not inherently bad. As a society we submit to authorities all the time. Employee to boss, citizen to government, player to coach, etc. The problem we tend to have with Ephesians 5:22-33 is that we read it, ironically enough, in the Greco-Roman way. Those 1st century philosophers thought that men should rule because women were dumber, less valuable, and less capable than men. So we think that is what Paul is saying in Ephesians without looking at the text contextually.

What do we know about the biblical context of men and women?

God never picked an authority figure because of their capabilities and amazing resumes (Moses, David, Gideon, etc.) Time and time again, God chose deeply flawed men for positions of authority. He picked them so He could glorify Himself through them. He loves men. He has a purpose for them, but he didn’t pick them because he thinks they are better than women.

What does God think about women? You can read any of my research on women in the Bible and you will leave with the impression that God thinks they are pretty darn capable. And like men, they have their flaws, but God will glorify himself through them as well.

• Strong Women in the Bible

• Six Godly Women Who Broke the Rules

• Why the Proverbs 31 Woman is a Woman of Valor

If we circle back to Ephesians 5, we can then see that Paul is telling women to conform to the authority structure in a marriage where the man is the head of the household. But, he is also telling men, she is your equal and you better be so good to her, that you would be willing to sacrifice yourself for her. And that, ladies, is why the letter to the Ephesians was revolutionary in the Greco-Roman world.

Other articles you might enjoy….

• Why Did God Create Woman?

• The Powerful Meaning of Help Meet

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

If you liked this content, please share on….

Shiprah and Puah: Two Women Who Defied a Pharaoh

Find in Exodus 1:15-21.

Romans 13:1-14 commands us to subject ourselves to earthly governing authorities, primarily because these authorities are allowed by God to keep the peace. However, there are times, when rulers and governments ask their people to do things contrary to God’s word. Shiprah and Puah are two midwives who found themselves in such a circumstance.

When the Egyptian Pharaoh asked these two women to kill Hebrew baby boys, they disobeyed. Why? The text says that they feared God. By letting the baby boys live they defied Pharaoh, but they obeyed their God. Because of their faithfulness, God rewards them with families (and future generations) of their own.

To Read more on Shiprah and Puah, read my article, “Brave Women Who Defied a Pharaph.”

Rahab: A Prostitute Who Hid Israeli Spies

Find in Joshua 2:1-21.

Like Shiprah and Puah, Rahab found herself in a situation where she had to choose between her city and its ruler and the Hebrew God. Rahab chose God but in doing so she disobeyed the direct orders from the king of Jericho to turn in the Israeli spies.

After the death of Moses, Israel entered the land of Canaan and had Jericho in its sights per God’s instructions. Joshua, Israel’s new leader, sent two men to spy out the land and they lodged in the home of a prostitute known as Rahab. Rahab was put into a position where she had to choose whether to be a traitor to her people or to follow the God of this foreign people. We know from the text that she chose God.

For her obedience to Him, Rahab is highly praised in the Bible and even appears as only one of four women named in the genealogy of Jesus.

Tamar: The Woman Who Tricked Her Father-in-Law

Find in Genesis 38.

There is another woman who is named in the genealogy of Jesus who is also known for her defiance. Her story is a bit more nuanced as she did not disobey a direct command, but she acted contrary to the wishes of the family patriarch, Judah.

Judah was Tamar’s father-in-law and out of fear, he had denied Tamar her right to marry his younger son. In doing so, Judah left Tamar in a vulnerable economic position. To right this wrong and pursue justice, Tamar tricks her father-in-law into sleeping with her and becomes pregnant with his child. When Judah threatens to have her killed, she then exposes his sin, but in the process also secures her own rights. Judah himself acknowledges that she was more righteous than himself.

This story leaves many scratching their heads, but I encourage you to read my article that dives deeper into her story, “Tamar, an Unintentional Hero.” While God does not outright praise her as he did for Shiprah and Puah, the text paints her in a positive light and she appears among other female heroes in Jesus’ genealogy leaving us with a positive impression of this unintentonal hero.

Jael: A Woman Who Executed a General

Find in Judges 4:17-21.

The story of Jael is one of my favorites because she brilliantly outmaneuvered a Canaanite general in order to support the Israeli people and their God. In doing so, however, she breaks the alliance between her people and the King of Hazor, defying her people and most likely her husband as well.

When Deborah was Judge, she commanded Barak to defeat the army of the King of Hazor. Israel was successful, but the Canaanite army commander escaped on foot. Sisera ran to his allies, the Keninites. Once there, he ended up near Jael’s tent where she offered him hospitality and then executed him with a large tent peg. Like Rahab, Jael was a traitor to her people defying her people’s alliance with the Canaanites.

This is one of the Bible’s most brutal stories at the hand of a woman, but she is highly praised. In Chapter 5 of Judges, Deborah dedicates a whole section of her song to praising the actions of Jael on behalf of Israel. Jael was disobedient to her people but loyal to the God of Israel.

Abigail: The Wise Woman Who Saved Her Husband and a King

Find in I Samuel 25.

Abigail was a beautiful and wise woman who acted contrary to her husband’s wishes to save all the males in her household, but she also saved the future King David from sinning.

When King David was insulted by the rich man Nabal, in a fury he gathered his men and was intent on killing Nabal and all the other males of his household out of revenge. Abigail got wind of what was about to happen and brought David a large load of food and wine. It was the very thing Nabal had refused to give David and his men, but she went above and beyond what David had requested. By providing such a generous gift behind her husband’s back, she defied her husband’s wishes, but the scriptures praise her wisdom because she saved her household. She also softened David’s heart and kept him from needlessly killing innocent men and her very guilty husband–although God would take care of the husband later.

For a more in-depth analysis of the story of Abigail, read my article, “The Wise and Beautiful Abigail in the Bible.“

What do these godly women in the Bible teach us about godly disobedience?

Generally, Christians are called to a life of obedience to God but also to higher authorities in marriage, in church, and even in government. But there is such a thing as godly disobedience and these women give us a blueprint as to when to disobey righteously.

More specifically, their example gives us context for Ephesians 5:24. When God commands a wife to submit to her husband, He is not asking women to submit themselves to abuse or economic negligence. For that matter, when God asks all his children to submit to higher authorities, whether governmental or religious, He is not asking for blanket obedience to their every whim. God’s commands and God’s intent always trump earthly authorities.

The text reads “wives should submit in everything” and people will therefore get hung up on the word “everything,” but note that this is just a way of speaking. It does not mean literally everything. It means generally, most things whether great or small, that do not run contrary to God’s will. For example, when talking about food, Romans 14:20 says that “everything is indeed clean.” Yes, generally, most foods, but not food that is spoiled or that can make a person sick. The text says “everything” but logic and context show us that the text is talking about foods that are edible and good for human consumption–not everything you can put in your mouth and digest. That is why a mother will tackle her toddler if she finds him putting candy in his mouth that he found on the street.

Similarly, with Ephesians 5:24 contextually we can deduce that it is everything, except those things that would run contrary to God’s commands or to what is godly or just. If your husband asks you to lie, you don’t. If your husband wants to abuse you or your kids, like Abigail or Tamar, you do what is necessary to protect yourself and your kids and seek justice.

These five women give us a blueprint of when disobedience is not only okay but necessary. For far too long, scriptures like Ephesians 5:24 have been used to justify abuse. That is a gross misuse of God’s beautiful scriptures. Thankfully, He gave us great examples of brave women who had to say “no” to higher authorities, and He praised them for choosing Him instead of men.

Check out my downloadable Bible Studies. Spanish studies here.

Other articles that may interest you……

• The Powerful Meaning of Helpmeet

• Strong Women in the Bible

• Ezer: The Amazing Truth About God and Women

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

If you liked this content, please share on…..

What Does the Biblical Text Say?

Before diving in, let’s read the biblical record.

¹Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. ²And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, ³“Our father died in the wilderness. He was not among the company of those who gathered themselves together against the LORD in the company of Korah, but died for his own sin. And he had no sons. ⁴Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.” ⁵Moses brought their case before the LORD. ⁶And the LORD said to Moses, ⁷“The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s brothers and transfer the inheritance of their father to them. ⁸And you shall speak to the people of Israel, saying, ‘If a man dies and has no son, then you shall transfer his inheritance to his daughter. ⁹And if he has no daughter, then you shall give his inheritance to his brothers. ¹⁰And if he has no brothers, then you shall give his inheritance to his father’s brothers. ¹¹And if his father has no brothers, then you shall give his inheritance to the nearest kinsman of his clan, and he shall possess it. And it shall be for the people of Israel a statute and rule, as the LORD commanded Moses.'”

Numbers 27:1-23

What is the Historical Context?

Israel has been wandering in the desert for the last forty years after escaping Egypt. That generation had mostly died off and the nation of Israel was preparing to enter the promised land.

In Numbers 26, God commands Moses and the high priest, Eleazar, to take a census. The census will determine how many men above the age of 20 are fit for war. It will also determine how much land each tribe will inherit, traditionally passed on from father to son.

Enter the five daughters of Zelophehad.

Who Were the Daughters of Zelophehad?

The daughters of Zelophehad were the direct descendants of Joseph, specifically from the tribe of Manasseh. Their father, Zelophehad, had died while Israel was wandering in the wilderness and left behind five daughters: Malah, Noah, Hoglah, Milcah, and Tirzah. He had no sons.

Since land was passed on from the fathers to sons, these five women found themselves in a conundrum. When Israel would enter the promised land and land was distributed among all the tribes and its people, they would not receive anything. As a result, their father’s name would disappear from the clan since there was no son to carry the name on. It would also threaten his daughters’ economic well-being since wealth was tied to the land.

The women, probably in consultation with each other, decided to do something about it.

What Bold Actions Did the Daughters of Zelophehad Take?

Remember that at this time the people of Israel are nomads. They have been wandering the wilderness for 40 years. Therefore, important meetings were held in front of the tent of meeting. These meetings would be comprised of Moses, the high priest, and the chiefs of each clan. Now, each of the 12 tribes had several clans. That was about 55 clans in total.

For all intents and purposes, this was the seat of government. And it was during one of these meetings that Malah, Noah, Hoglah, Milcah, and Tirzah decided to go before these 57 men who hold the power within Israel. The text mentions that the congregation was also present.

Imagine the courage?!

It would be intimidating enough to go before the pastor and all the elders of a church, but what these women did was more courageous than that. It is akin to them approaching the US President after the State of the Union address in front of the entire Congress while it is broadcasting on live TV. It was no small feat.

What Did the Daughters of Zelophehad ask for?

Land.

In today’s economy, land is not necessary to achieve economic independence. One goes to college or learns a trade and finds a job that will help pay the bills. However, in agricultural economies, such as in ancient Israel, land held the key to financial well-being. Anything that one would produce to barter, trade, or sell was closely tied to the land.

Land was also tied to lineage. The intention behind inheritance rules was for the land to remain within families and the generations that would follow. Since Zelophehad did not have any sons, his family name, per se, would be lost.

Therefore, when Israel entered into the promised land and divided up each territory, the daughters of Zelophehad asked to be included in the inheritance.

Four Lessons Learned

–Be Astute

In my articles about Abigail and the Wise Woman of Abel, we explore the importance of using wisdom when approaching leadership. How and what you say matters and it can make a big difference in achieving a positive outcome. We see the same pattern emerge here among the daughters of Zelophehad.

I believe that these women were astute and chose their words carefully. In their stated reason for requesting an inheritance, they mentioned the loss of their father’s name. They didn’t mention the difficulty they would find themselves in as unmarried women (Numbers 36 tells us they were unmarried) without land.

I don’t doubt that losing their father’s name mattered greatly to them, but I would venture to say that it was not the only reason. Any woman whose primary caretaker was gone (their father) and who did not have a husband could quickly become destitute (think of Ruth and Naomi). Their economic well-being after their father’s death must have weighed heavily on them.

And yet they didn’t mention their own well-being. Why? I believe these women were being wise They knew the loss of a family name was something the male leadership could easily empathize with. It was the key factor in winning over the hearts of the leaders and making sure their requests were not easily dismissed. And they weren’t. Moses brought it before God and God confirmed that what they had requested was a good thing.

The lesson here is to choose your words carefully and find common ground.

PRACTICAL APPLICATION: When we bring a request before someone (the PTO, elders at a church, your boss), it is important to think carefully about how to approach it. Our first inclination, especially if we are nervous, is to blurt everything out, but that may backfire. Before going to the meeting, in prayer and with the Holy Spirit’s guidance, think about who your audience is and identify the common ground. Then use that as your starting point unless the Lord directs you otherwise.

–Ask for What is Just

Clearly, from God’s response, He agreed that women should inherit their father’s land if the father had no sons. However, why didn’t God just say that when He gave Moses instructions on how to divide the land?

⁵² The LORD spoke to Moses, saying, ⁵³ “Among these the land shall be divided for inheritance according to the number of names. ⁵⁴ To a large tribe you shall give a large inheritance, and to a small tribe you shall give a small inheritance; every tribe shall be given its inheritance in proportion to its list. ⁵⁵ But the land shall be divided by lot. According to the names of the tribes of their fathers they shall inherit. ⁵⁶ Their inheritance shall be divided according to lot between the larger and the smaller.”

Numbers 26:52-56 (ESV)

In Numbers 26:55 God was very specific about how land was to be distributed, but He made no mention of what to do when there were no sons left to inherit. God certainly knew it was a problem beforehand, but He waited for the women to ask. Why?

I believe it was to give these five women the opportunity to ask. Since my daughters were young, I have taught them to self-advocate by not doing it for them in certain situations. They have learned very early on that they have a voice and should use it when they need something. I believe that is what God did here.

When these women used their voice, they guaranteed that future Israeli women who did not have brothers would be left an inheritance. But they also left an example for us all in the Biblical account on how to use our voice. I believe that God’s message to us women in this account is to use your voice to ask for what is just.

Lesson from the Daughters of Zelophehad — I believe that God's message to us women in this account is to use your voice to ask for what is just.
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PRACTICAL APPLICATION: Is there something in your life that you feel is not right? Are your needs as a woman not being met? Are the needs of someone else not being met? In humility and wisdom, ask. It doesn’t matter if you are the lowliest person in the room. Your voice matters.

–Be Women of Faith

Remember that this account occurred before Israel had entered the Promised Land. No one owned land at this point, it was a promise God had made. So when Malah, Noah, Hoglah, Milcah, and Tirzah approached Moses, they did it in faith.

Do you remember why Israel had wandered in the desert for 40 years?

Because of their lack of faith. When the twelve spies returned from their 40-day mission in the land of Canaan (Numbers 13-14), they gave a doubtful report on their ability to take the land. Upon hearing it, the people grumbled and looked upon it as an impossible task. That first generation’s main problem was their lack of faith and trust that God would deliver what He had promised.

Not so with the five daughters of Zelophehad! Yes, they were bold, and yes they were courageous, but their courage came from a place of faith and trust in God. They were asking for a right to inherit land that had not even been captured yet. They could have waited until the land was captured and then approached the leadership. They didn’t. They believed God’s word and acted upon it even before they saw any evidence.

Let’s be women with that kind of faith!

PRACTICAL APPLICATION: Is there something you know God has put in your heart to do but you haven’t acted upon it? Maybe you are waiting for all the pieces to fall in place? Don’t. Before any big decision, there should be a time of meditation and prayer and for confirmation of the direction you are to take. But once you know it is from God, move, regardless of whether all the pieces are in place or not.

–A Woman’s Perspective Matters

The leadership structure in this account is made up of only men. Moses, the priests, and the chiefs from each tribe and clan are all male. They are gathering together to make decisions that pertain to Israel, but they are missing the female point of view. It is doubtful, that on their own, any of them would have considered how to divvy up the land when a man had only daughters.

It is not necessarily a fault of their own. Men and women approach problems from different points of view because their experiences are different. However, this account should serve as an example for church leaders.

Even if church doctrine dictates that only men serve as elders, women should be invited to these meetings to provide a female perspective. Decisions that affect an entire congregation will undoubtedly be biased in favor of men if the female point of view is not considered. And it is clear from this account (and others) that God is deeply concerned about the needs of women.

PRACTICAL APPLICATION: Are you in a leadership position and serving a diverse group of people? Have you asked those that you serve, what their needs are? If you are head of the women’s ministry, are you assuming you know what everyone’s needs are or have you taken the time to listen to the voices of the elder women vs younger, married vs unmarried, etc? If you are a mom and have sons, have you asked your husband for his opinion on what the boys may need from his perspective? You will never be able to meet every need, but expanding your view and perspective will certainly make you a better leader.

Check out my downloadable Bible Studies. Spanish studies here.

Other articles about strong women in the Bible that might interest you:

• Shiphrah and Puah: Brave Women Who Defied a Pharaoh

• The Courageous Woman of Abel-Beth Maacah

• The True Queen Esther Story

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To study Abigail, we will dive into the cultural and historical realities of her time. It will help us unpack the extent of her accomplishments and give us a blueprint for biblical womanhood.

Abigail Lived with an Evil Man

In the Bible story, Abigail is the wife of a rich man named Nabal, a man with a wicked heart. He is the source of Abigail’s troubles and the reason she finds herself face-to-face with King David (Read the full account in 1 Samuel 25: 1-44).

Nabal Was Wealthy, but Evil

Nabal was a very wealthy man. He had three thousand sheep and a thousand goats. The income he would have earned from sheep’s wool and dairy products would have been substantially high. But wealth appeared to be the only thing Nabal had going for him.

The Bible does not mince words. It tells us right at the beginning of the account, in verse 3 of the ESV version of the Bible, that Nabal was harsh and badly behaved. “Badly behaved” comes from the Hebrew word transliterated as “ra.” “Ra” can also be translated as evil and/or wicked. His wickedness becomes obvious in his response to David’s request.

Nabal’s Evil Response to David

King David and his 600 men were in a precarious situation. They had no obvious source of income and were surviving in the wilderness of Paran. This geographical area was arid, desert-like. It was not very hospitable at all. In these conditions, understandably, David felt forced to ask for a handout. If not for himself, at least for his men. But David was no fool and he certainly was not inconsiderate.

Even though David could have easily used his small army to plunder Nabal’s goods or at least forcibly take a few sheep here and there to feed his men, he did not. On the contrary, David’s army had served as guards (see verse 16) to Nabal’s servants and flock. He was also careful with the timing of his request. David waited until the sheep shearing festivities before asking for a food donation.

Sheep shearing was a time of celebration and unbridled hospitality. It was a sheep herder’s “harvest” time and a time of abundance. For someone as wealthy as Nabal, it would be especially profitable. It is during this event that David sends his men to ask for help.

Nabal, however, does not receive David with hospitality, but rather with contempt. He not only rejects David’s request but insults him as well (see verses 10-11). It was cruel and incredibly foolish to insult a man with 600 seasoned fighters at his disposal!

Abigail’s Marriage

Women, in that culture, during that time, had few options. It is therefore likely that Abigail was given to Nabal in marriage for her own financial security and that of her family’s. The marriage did not spring out of modern-day notions of romance and Abigail probably had little say in the decision.

And yet, that is the world that she lived in. She was legally attached to this man. And now this man had placed her entire household in grave danger.

Abigail in the Bible Was Wise

The Biblical texts call Abigail both discerning and beautiful. Her beauty is no doubt the reason Nabal secured that marriage, but her intelligence wins the day. She uses her discernment not only to save her husband, her family, and her servants but also to save David from himself. Let’s dissect the different tools Abigail employed to achieve her godly aims.

The Biblical texts call Abigail both discerning and beautiful. Her beauty is no doubt the reason Nabal had secured that marriage, but it is her intelligence that wins the day.
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Abigail Builds Key Allies Through an Honorable Reputation

Whether intentionally or not, Abigail had positioned herself in a place of influence among her servants. This comes into play because, at a critical moment, she receives key information that saves the lives of all the males in her household.

Even though there was a male leader in the home, the servant did not run to her husband for help. Digest that for a moment. In a patriarchal culture, the servant ran to Abigail for help. Had Abigail not been respected, he would have gone straight to Nabal or possibly tried to escape before David and his men arrived. But he did not.

Abigail Evaluates the Strategic Environment

Although she probably did it in a split second, Abigail evaluated the entire scene unfolding before her. Her husband was wealthy with many servants, but they would be no match for David and his mighty band of warriors. Her husband was also stubborn, wicked, and prideful and would probably never consider apologizing to David. The only course of action was for her to take matters into her own hands and to appeal to David directly.

Her decision to put together quite a generous gift of food and wine for David was not made on a whim. It was strategic and deliberate. Interestingly enough, the servant who approached Abigail never tells Abigail that David’s messengers had asked for a handout (See Verses 14-17). It might just have been omitted from the text, but it would not have been difficult for Abigail to surmise that fine food and wine would soften the hearts of 601 hungry men! David and his men lived in the desert where food was always scarce. And food was something she had plenty of.

Abigail Is in the Know

Abigail was not the kind of woman who buried her head in the sand. Even though David was famous because of his military victories for King Saul, information did not flow as freely back then as it does today. We know that Nabal did not think highly of David so he is unlikely to have passed on any favorable news about David to Abigail. And yet she seemed to know some very key pieces of information.

Verse 28b For the LORD will certainly make my lord a sure house, because my lord is fighting the battles of the LORD, and evil shall not be found in you so long as you live.

She knew David’s cause was righteous even though he was fleeing from King Saul.

Verse 30 And when the LORD has done to my lord according to all the good that he has spoken concerning you and has appointed you prince over Israel,

She knew that God looked favorably on David and that he would most likely be appointed as its next leader. Being on this side of history, we take it for granted that David was the good guy. But if you put yourself back in those days, Saul is still King and David is the one running away. People had to make judgment calls based on limited information, hearsay, and gossip on the true nature of the circumstances. David was essentially, from a carnal perspective, just a warlord. And yet Abigail seemed to have a pretty good handle on the situation that David found himself in.

Either Abigail was a praying woman and God revealed all of this to her or she was incredibly astute with the limited information she had. Either way, she made it a point to understand the circumstances around her, both in her immediate vicinity and politically in Israel.

Abigail Chooses Her Words Carefully

Abigail was careful in choosing words that would move the heart of the future king to have mercy on her household. She doesn’t allow fear or panic to do the talking. She isn’t begging for her life. She is choosing every word carefully to achieve her purpose.

Abigail chooses words that show humility.

She uses the phrase “my lord” repeatedly to show deference towards David. That is the proper response to a person of authority, especially a man of good reputation, a leader of armies, and the one who holds the life of her household in his hands. She also takes the guilt upon herself (verse 24) and asks David to forgive her (verse 28) even though she is not the person at fault.

Abigail acknowledges that David will be the future King (verse 30).

David had been on the run for approximately two years. And although he had been anointed king by Samuel, Saul was still the ruling King. In her words, Abigail validated David and his future purpose. They were encouraging words for a man who likely felt the world had turned against him.

Abigail appeals to David by employing God’s Word.

In Verse 26, Abigail says, Now then, my lord, as the LORD lives, and as your soul lives, because the LORD has restrained you from bloodguilt and from saving with your own hand, now then let your enemies and those who seek to do evil to my lord be as Nabal. (ESV)

She also mentions blood guilt in verse 31.

Blood guilt was a concept that originated in God’s law. It is the guilt that one incurs from shedding innocent blood. It is rooted in Genesis 9:6.

Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image. (ESV)

Abigail carefully tells David that if he continues on his current course, he will be guilty of “blood guilt.” She is using God’s word to gently reprove and correct him.

Abigail is Righteous

In her entire engagement with David, Abigail conducts herself righteously. She doesn’t throw her husband under the bus despite his wicked heart. She is not even trying to spare her own life as she asks for the guilt to be placed on her and her alone.

In her interactions with David, she is respectful and gives him due deference.

She shows us that it is possible to be kind and true to God’s word, all the while being shrewd, wise, and discerning.

What Abigail Teaches Us About Being an Ezer

Genesis 2:18 teaches us that women were created to be ezers also known as help meets or helpers to their husbands. While I explain the meaning of “ezer” in depth in my articles “The Powerful Meaning of Help Meet” and “Ezer, the Amazing Truth About God and Women,” the story of Abigail gives us a good example of what that can look like practically. It can mean:

Disobeying your husband to protect his life and yours. God’s laws are always above man’s laws and we can disobey a person of authority (even our husband’s) when they act contrary to God’s laws. Here Abigail was protecting life and therefore preserving the image of God in each of the individuals she saved (including her own life) by disobeying her husband’s wishes.

Correcting and reproving, even a person of authority, when they are about to sin. Part of the purpose of an ezer is to protect and sometimes that means protecting our loved ones from themselves. Abigail protected David from sinning by reminding him of God’s word.

Putting the needs of others above yourself. The calling of an ezer is sacrificial in nature. The ultimate Ezer is God who is the protector of His people. He sacrificed His son to protect them from damnation. Abigail was willing to put her own life on the line to protect the men in her house. Her actions are ironic since her husband neglected his responsibility to protect his home and to protect her. So while her husband forsook his role, she never did.

Being bold and showing deference simultaneously. It took tremendous courage and boldness to approach a warlord with 600 men. And yet Abigail shows us that it is possible to be bold but also gracious and careful with our words. Speaking with boldness and showing deference are not mutually exclusive. We can do both at the same time. A woman who is too timid can fail to be an ezer as much as a woman who speaks rudely and without care.

Achieving a godly purpose. Above all, Abigail conducted herself in a godly manner. Her aims were always aligned with God’s purposes. Biblical ezers and therefore biblical women will always subject themselves to God’s authority.

May we all be ezers like Abigail as we move forward to achieve God’s purposes in our lives!

Other great articles you may enjoy:

• The Courageous Wise Woman of Abel Beth Macaah

• Strong Women in the Bible

• The Beautiful Truth About Jesus and Women

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

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The Hebrew Word Chayil in Proverbs 31

To appreciate the meaning behind the Proverbs 31 woman, we must place it in the proper context. First, we must understand that Proverbs 31: 10-31 is written as an acrostic poem in a book about wisdom. The first verse sets the tone for the entire poem.

I will not go through it verse by verse. Instead, I want to focus on that first verse. This will help you set a framework by which you can take it verse by verse later on.

The first verse of this poem is…..

“An excellent wife who can find? She is far more precious than jewels.” Proverbs 31:10 ESV

The term excellent, as found in the ESV, is also as translated as noble character, virtuous, worthy, and good in other English versions of the Bible. (I looked at fourteen versions to be exact by doing a quick survey in the Blue Letter Bible ). In other words, when you read this verse in your English Bible, you will likely walk away with the idea that this ideal woman is virtuous and/or noble. Unfortunately, that is not what the verse is talking about at all.

These words (excellent, noble, virtuous) are translated from the ancient Hebrew word pronounced as “chayil.”  Chayil is what appears in the ancient versions of the manuscripts on which the Bible is based. It is the Hebrew word behind our current English translation. The problem? It is erroneously translated. Why do I know this? By looking at how this same word is translated in other parts of the Bible, it doesn’t even come close to excellent, noble, or virtuous.

The True Meaning of a Chayil Woman

If you click here, you will find a Biblical outline of how the word chayil is translated throughout the Bible. It is translated as army 56 times, as man of valor 37 times, as host 29 times (as in a military host that is), as forces 14 times, as valiant 13 times, as strength 12 times, as riches 11 times, as wealth 10 times, and so on. The Gesenius’ Hebrew-Chaldee Lexicon says that the meaning of this word is strength, power, might (especially warlike), and valor. Below are some examples of how chayil is translated in other sections of scripture.

Chayil in Other Parts of the Bible

II Chronicles 17:17  Of Benjamin: Eliada, a mighty man of valor [chayil], with 200,000 men armed with bow and shield. ESV

Exodus 14:9 The Egyptians pursued them, all Pharaoh’s horses and chariots and his horsemen and his army [chayil], and overtook them encamped at the sea, by Pi-hahiroth, in front of Baal-zephon. ESV

II Samuel 17:10 Then even the valiant [chayil] man, whose heart is like the heart of a lion, will utterly melt with fear, for all Israel knows that your father is a mighty man, and that those who are with him are valiant [chayil] men. ESV

Do you see the disconnect with the English translations of Proverbs 31:10?

Chayil is a Military Term

Proverbs 31:10 is not talking about an excellent or noble wife. It is talking about a strong, valiant, or even warrior-like wife, a woman of valor. Not that there is anything wrong with being excellent or noble or virtuous. Those are all good things, but we have to be true to the scripture and interpret the verse in light of the true meaning of the Hebrew word behind its English meaning. The use of a military term here also resonates with another military-like term used to refer to women during Creation, the Hebrew word ezer (See my article The Powerful Meaning of Help Meet).

When I first discovered this consistent use of military terms, it impacted me greatly. It redefined how I viewed myself as a woman and how I would raise my daughters. Yes, I want them to grow up showing the love of Christ and having noble and virtuous qualities. But I also want them to be strong, brave, and warrior-like in their faith and spiritual walk. I want them to be tenacious and bold. I want them to be chayil women, women of valor.

Proverbs 31:10 is not talking about an excellent or noble wife. It is talking about a strong, valiant, or even warrior-like wife.
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Proverbs 31 Was Not Written for Women

Another error we make as women when we read Proverbs 31 is that we think it was written to us. While there is so much we can glean from this poem, the reality is that Proverbs 31 was written to a man. A mother wrote it for her son. Verse 1 of Proverbs 31 identifies this son as King Lemuel. This was first brought to my attention in a blog I read, Eshet Chayil: A Hebraic Perspective, as I researched this topic. Other commentaries also agree that the intended audience was a man.

Why does this matter? Because, as women, when we read everything that the Proverbs 31 woman managed to do, we sometimes get discouraged and feel like there is no way we can live up to this incredible woman. She was a businesswoman, she planted her own fields, she gave to the poor, and so on. It is overwhelming to think about. However, rest easy, women, the point of this section of scripture is not about how we are to live up to it (although there is certainly lots of wisdom to be gleaned from it). Rather, I believe that the point is for men to appreciate all that God-fearing women do.

This takes us back to the word chayil. God doesn’t do anything half-heartedly. Every word in scripture has a purpose and a place. This poem about this woman, written for a man, was spirit-inspired and made it into our Bibles for a reason. Why would God use this military word chayil that was usually used to refer to men of war? What would a man reading this get out of it?

Chayil is a Word a Warrior King Could Understand

While meditating and praying through these questions, my husband came to mind. He is a retired Marine. He is a man’s man. Men easily gravitate to him. Why? I think it is the warrior in him. I also thought about the men my husband admires. They are valiant warriors. They are the guys who will battle through enemy riddled streets against all odds. They are the Chesty Pullers and the Chris Kyles of the world. As a student of war, I have also found that warriors are bound to other warriors, and King Lemuel was likely a warrior. Out of necessity, kings from ancient history were seasoned men of war (or at least trained to be).

So here is this king with a warrior’s heart. He receives a poem from his mother that refers to a highly praised woman as valiant, as chayil. Why? Because the intent is to get the king to appreciate this woman and her efforts to the same degree that he would value any mighty man of war. Western culture, with its romanticized view of marriage, will ignore that in times past, kings didn’t marry women out of love. It was usually for political expediency and/or lust. The life of King David demonstrates both. Therefore, women, generally, didn’t have a place of honor in their husbands’ lives like a fellow warrior would (see Jonathan, Brave Warrior, Humble Prince).

But in this poem, God, through the king’s mother, is elevating this woman to a place of honor. What she does day in and day out is just as brave as a soldier at war. Ladies, if that doesn’t give you goosebumps, I don’t know what will.

If you ever wondered if God notices what you do, reading Proverbs 31 should put that to rest. He wants men to see you and give you the same respect they would give their war brothers. God sees you, the woman who loves Him and who fights for her family, her church, and her community, as valiant, strong, and as a warrior. You are a woman of valor.

Digging Deeper into Proverbs 31

Now that I have laid out this framework, it is time for an exercise. I invite you to reread Proverbs 31 with your new understanding of the meaning of the word chayil. The word appears at the beginning of Proverbs 31:10 but also towards the end in Proverbs 31:29. All of her works are encapsulated by these two verses that speak of her valor and strength. (Feel free to also read my blog on Proverbs 31:17, Woman, Gird Up Your Loins.) With that in mind, consider the following questions.

Proverbs 31 Study Questions

How does the true meaning of chayil change your understanding of this section of scripture?

How does knowing that this poem was written for a man change your perception of this section of scripture?

As you read the poem, what in each verse demonstrates her strength and valor?

Do you see other military terminology used? Where?

Do some of these other verses in Proverbs 31 now take on a different light?

—Which ones?

—And how?

How does it change how you view yourself as a woman and a wife?

If you have daughters, how does this change how you want to raise your daughters?

—Does it change how you want them to see themselves?

Check out my downloadable Bible Studies. Spanish studies here.

Other articles that may interest you:

• The Powerful Meaning of Help Meet

• Created in God’s Image: A Woman’s Worth

• Why Did God Create Women?

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

If you liked this content, please share on:

I am interested in your thoughts! Please comment below!

After Joseph was long forgotten, a new pharaoh came to power who desired to weaken Israel. His treatment of God’s people grew increasingly worse culminating in his gruesome decree that the baby boys in Israel were to be killed upon birth. Who was given this awful task? Two midwives, Shiphrah and Puah, whose love and fear of God gave them the strength and courage to defy Pharaoh.

What Does the Biblical Text Say?

Before commencing our study, let’s read the Biblical record, Exodus 1:8-22.

⁸ Now there arose a new king over Egypt, who did not know Joseph. ⁹ And he said to his people, “Behold, the people of Israel are too many and too mighty for us. ¹⁰ Come, let us deal shrewdly with them, lest they multiply, and, if war breaks out, they join our enemies and fight against us and escape from the land.” ¹¹ Therefore they set taskmasters over them to afflict them with heavy burdens. They built for Pharaoh store cities, Pithom and Raamses. ¹² But the more they were oppressed, the more they multiplied and the more they spread abroad. And the Egyptians were in dread of the people of Israel. ¹³ So they ruthlessly made the people of Israel work as slaves ¹⁴ and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves. ¹⁵ Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, ¹⁶ “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” ¹⁷ But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live. ¹⁸ So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” ¹⁹ The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” ²⁰ So God dealt well with the midwives. And the people multiplied and grew very strong. ²¹ And because the midwives feared God, he gave them families. ²² Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.”

Exodus 1:8-22 (ESV)

Why Did Pharaoh Want to Kill the Male Newborns?

If Pharaoh wanted to destroy the Hebrew population, why didn’t he exterminate them all? Because the people of Israel provided needed labor for the pharaoh’s building projects (See verse 11).

His desire was not to completely exterminate the entire population, but rather to weaken them as a potential military force.

Come let us deal shrewdly with them, lest they multiply, and if war breaks out, they join our enemies and fight against us and escape from the land.

Exodus 1:10 (ESV)

Men were the ones conscripted into battles. In his long-term plan, Pharaoh was preserving his present labor force, but limiting the future military potential of the people of Israel.

Ironically, in his belief that the strength of the Hebrews was rooted in their men, he failed to account for the courage, wit, and resourcefulness of its women. Two of those women were Shiphrah and Puah.

Ironically, in Pharaoh's belief that the strength of the Hebrews was rooted in their men, he failed to account for the courage, wit, and resourcefulness of its women. Two of those women were Shiphrah and Puah (midwives in the Exodus account).
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Who Were Shiphrah and Puah?

A cursory reading of verse 15 might lead us to believe they were, well, Hebrew women who were midwives for their people. However, in the ancient manuscripts, the phrase as it appears in Hebrew could also be translated as “midwives to the Hebrew women.” This possible interpretation has led some scholars to believe that the midwives were actually Egyptian.

These scholars argue that Pharaoh, considered a god in his culture, would not entrust such an important task (albeit evil) to two Hebrew women. How could slaves be trusted to kill their own people? For Pharaoh to rely on these two women with his order implies he trusted that they would accomplish his will. Egyptian women would be more keen to follow such an order. A good case is made for it here and this position is also taken by the Roman historian Josephus.

Others argue that they were indeed Hebrew women. The complex relationships between nations and their slave populations make that a possibility. For example, consider Daniel, an Israelite, who served in a powerful position in foreign courts (although he would have also refused that order) Could it be possible that the midwives were Hebrew women holding positions of influence within Egypt? Yes, but not in a Daniel-like fashion. Rosalind Johnson argues here that the midwives could have been part of the royal harem. If that was the case, Pharaoh could have known them personally and might have even favored them.

Regardless of whether the midwives were Egyptian or Hebrew, their courage was exceptional. As Egyptian women, they would have adopted a foreign God and rejected their own god (pharaoh). As Hebrew women, they would have been defying the very entity that wanted to destroy their people.

The Midwives Stand Before Pharaoh

Shiphrah and Puah stand in the halls of courageous individuals, such as Oskar Schindler during the Holocaust and Harriet Tubman during the American slavery period, who defied governments and institutions to save people from torture and extermination. But courage is not the absence of fear.

When Shiphrah and Puah chose to disobey Pharaoh and chose not to kill the baby boys, they did so knowing full well the risk upon their own lives. Those moments before being summoned to stand before Pharaoh and give an account of their actions must have been terrifying. Once questioned by Pharaoh, they give this response:

“Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.”

Exodus 1:19

Pharaoh seemed satisfied enough with the answer and it does not appear he took any reprisals against them.

Honestly, their response, on the surface, does not seem adequate. Was there something particular in the response that culturally made sense to Pharaoh? Where the women faithful servants to Pharaoh in all other matters and he, therefore, chose to ignore their transgression? Or did God intervene on the women’s behalf? We won’t know the answer on this side of eternity. However, despite Pharaoh’s choice to overlook the midwives’ failure, he was still committed to his end goal. He changed strategy by commanding his own people to cast the Hebrew baby boys into the Nile.

How did God Reward Shiphrah and Puah?

The ESV translates the reward as “he gave them families” and the KJV as “he made them houses.” Most translations follow the path of the ESV, but a few such as the NASB and NET use the word “household.” (Follow this link to see all the translations). However, the popular translation of “families,” does not exactly convey what God gave these women.

Children and families are a blessing and that in itself would have been a great reward, but there are implications in the text that do not come through in the translations. The key lies in the Hebrew word transliterated as “bayith”

Although the word could be used to mean “a house” or a “dwelling,” it is also used to refer to an entire household or progeny (aka descendant or line of descendants). For example, the term “the house of David,” refers to not just the people within his household at the time–but his whole line of descendants.

Most Biblical uses of the word “bayith” are about the “bayith” belonging to men. For example, “father’s house,” “Abraham’s house,” and “the house of Jacob” are all ways this word is used. This is not surprising for patriarchal societies, but that the term is used for Puah and Shiphrah, two women, should give us pause.

The Bible does give examples of God blessing women with children and hence families. Sarah, Leah, Rachel, Rebekah, and Hannah are some of these examples. But what is the terminology that is used for these five women?

God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him.

Genesis 17:19 (ESV)

When the LORD saw that Leah was hated, he opened her womb, but Rachel was barren.

Genesis 29: 31 (ESV)

Then God remembered Rachel, and God listened to her and opened her womb.

Genesis 30: 22 (ESV)

And Isaac prayed to the LORD for his wife, because she was barren. And the LORD granted his prayer, and Rebekah his wife conceived.

Genesis 25:21 (ESV)

19 They rose early in the morning and worshiped before the LORD; then they went back to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her. 20 And in due time Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked for him from the LORD.”

1 Samuel 1:19-20 (ESV)

The same terminology is not used for Shiphrah and Puah. It doesn’t say that God opened their wombs, nor that they conceived, nor that they bore a son or daughter–words usually used to refer to women as bearers of children. It says that God made them “bayith,” a term usually used to refer to men owning or being the heads of their household or lineage.

What God granted Shiphrah and Puah went beyond bearing children and having little ones running around. He gave them a line of descendants. This interpretation of the text would be consistent with the reward God gave another woman who saved the people of Israel through an act of courage, Rahab. Or the reward God gave Ruth, who left her gods and own family behind to follow the God of Israel.

Four Lessons Learned from Shiphrah and Puah

What can we take away from the account of Shiphrah and Puah? I identified four main lessons, but like many other biblical accounts, there may be others I have not considered.

Lesson 1: Choosing the Fear of God vs the Fear of Man

Why did the midwives choose to disobey Pharaoh? The text states their motivation in verse 17. They feared God. It is as simple as that. Shiphrah and Puah teach us that the fear of God should always prevail. When stuck between a stone and a hard place, we must choose God and do the right thing.

And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.

Matthew 10:28 (ESV)

Thankfully, our God is good and gracious and we don’t serve a distant God whose desire is to strike us with lightning bolts any chance He gets. We serve a God who seeks relationship, who sees us, and who loves us, but we must not forget who He is. He is the almighty, all-powerful God. God loves us deeply, but the security of that love must be intertwined with the knowledge that He is the creator of all.

Evil men and women may seek to destroy us and they may succeed in destroying our physical bodies, but they can never separate us from the love of God. And we rest in the hope that one day our minds and bodies will be perfectly restored and we will forever be with the Lord.

38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Romans 8:38-39 (ESV)

Modern-Day Application: Let’s think about how this can affect our everyday lives. Do we fear writing about Jesus on social media because we are afraid of what people may say? If our friends have strayed from what is right, do we keep silent in fear of losing the friendship? Do we fear to take a stance for God in our businesses because of the economic fallout? And if we are in a place where preaching the gospel is illegal, do we fear imprisonment, torture, or even death?

With every decision we must use wisdom (read my blog on Abigail, Wise as a Serpents, Innocent as Doves on how to use wisdom in our everyday decisions). We can’t be like bulls in a china shop and blurt things out, even if it is truth. There are times to be silent, but we must be honest with ourselves whether wisdom or fear is constraining us. If it is the latter, then we must reconsider our decision.

Lesson 2: When Civil Disobedience is Necessary

Civil disobedience is the act of disobeying an order or law in a non-violent way. Shiphrah and Puah participated in civil disobedience when they refused to follow Pharaoh’s orders.

For the most part, we Americans find ourselves in a country where we can still practice our faith and voice our opinions openly. But even here, there will be times when social disobedience is necessary, especially when fighting for a group of people who are being mistreated. Martin Luther King, Jr is a modern example of what it looks like for a Christian, man or woman, to disobey a government authority. His actions led to radical changes in laws and he gave his life for that cause.

But civil disobedience must always be coupled with God’s instructions in Romans 13:1-2. We walk a fine line when we choose to participate in civil disobedience. Biblically, it is justified when laws and regulations run contrary to God’s word such as when Pharaoh wanted to kill the baby boys. Shiphrah and Puah were biblically justified in their actions and confirmed by God when He rewarded them. However, it is a decision that we must make in prayer, in humility, and we must use God’s word as our measuring stick.

1 Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment.

Romans 13:1-2 (ESV)

Modern-Day Application: We have had several people who have been arrested for protesting at abortion clinics. There was one woman who was arrested for praying outside an abortion clinic in the UK. We must ask ourselves, are government authorities running contrary to God’s word? Should this woman have stayed home instead? Are these unborn babies not created in the image of God and therefore not worth protecting? I think you know the answer to the last question.

I believe there is a parallel between these pro-life activists and Shiphrah and Puah. Someone has to stand up for the rights of the unborn. On the other hand, there will be instances where civil disobedience is not the answer (like refusing to pay taxes because of government corruption). We are, after all, called to be law-abiding citizens. In those times, the Church can be radical in prayer and also be innovative and creative on how it influences government, media, and businesses.

Lesson 3: God Looks at the Heart

The response that Shiphrah and Puah gave Pharaoh when he questioned them seems to be the most difficult passage for commentators. Let’s review the midwives’ response.

“Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.”

Exodus 1:19 (ESV)

Shiphrah and Puah lied and biblical commentators have a hard time reconciling why in the immediate verse afterward it says, “so God dealt well with the midwives.” If the women lied, why would God reward them?

One commentator went as far as to say that the women didn’t lie and the Hebrew women were indeed able to give birth on their own. Hebrew women were likely stronger than Egyptian women as a result of the difficult circumstances they had been forced to endure. However, it is unreasonable to believe that the midwives did not assist in any births of a male Hebrew child. There was clear deception on their part, even if it was just a half-truth.

There are various Bible verses about how much God dislikes liars. This verse in Proverbs stands out.

Lying lips are an abomination to the LORD, but those who act faithfully are his delight.

Proverbs 12:22 (ESV)

So why then would God reward them?

The reason we all have a hard time answering that question is that we let religion permeate our thinking. That is exactly how the Pharisees operated. They looked at every rule and law and took love out of the equation, but that is not who our God is.

God was not rewarding their lying, he was rewarding their faithfulness, even if lying was a part of it. Shiphrah and Puah were not perpetual liars who used lying for their own personal gain. They were women stuck between a stone and a hard place trying to do their best to be faithful to the one true God. God was looking at their hearts!

No one in their right mind would take the heroes of the Holocaust and negate the risks they took to save thousands of Jews from torture and execution because they lied to achieve that end. All those heroes lied. They had to use deception for a much greater good.

God understands that we are imperfect beings in an imperfect world who sometimes operate in grey areas. And just as God would condemn a Pharisee who follows every rule and law without an ounce of love in his heart, he would reward a person who stumbles through life making mistakes left and right but whose heart is unselfish and full of love.

Modern-Day Application: On most occasions when we have lied, selfishness, or pride were at the heart of our decision. Think about those times when you have lied and the reasons behind it? Were you trying to save yourself from embarrassment? Were you trying to make yourself out to be better than someone else?

Now think of some areas in your life where you can begin to operate from a place of love. Can you think of circumstances where you can take risks out of faithfulness to God? For example, do you need to be perfect to begin working on that ministry God put in your heart so long ago? Is it better to stumble through it but accomplish something great for God’s glory than to never start at all because you are waiting to reach spiritual perfection?

Lesson 4: Learning to be Ezer Women

Shiphrah and Puah were true “ezer” women. Ezer is the Hebrew word behind the English translation of “helper” in Genesis 2:18. God said he created the woman to be an “ezer” for the man. The word “ezer” is the same word God uses to describe himself when He rescued Israel and its people from various wars and difficulties. (For a complete discussion and Biblical references on the word “ezer,” please see my article: The Powerful Meaning of Help Meet.)

To be a rescuer is to be a help-meet, an “ezer” woman. That is the essence of what Shiphrah and Puah did. Through their act of defiance, Shiphrah and Puah rescued the baby boys. They also paved the way for two other help-meets, Miriam, Jochebed, and Zipporah who would rescue Moses. These five women laid the foundation for Moses to become the leader God designed him to be. But Moses’ journey began with five strong “ezer” women behind him.

Modern-Day Application: Often, when we think about the characteristics of who we are as women, “good mother,” “loving wife,” “patient friend,” may all come to mind. But how often do we think of ourselves as rescuers? Taking it a step further, how often do we train our daughters to be a rescuer?

Not all of us will be in a situation where we have the opportunity to save an entire people from execution, but there are other ways that we can rescue those around us. Here are just few examples:

• You can rescue your family from financial ruin, by starting your own business.

• You can rescue women caught in sex-trafficking by leading or volunteering in organizations dedicated to that cause.

• You can rescue a child from rejection and loneliness by fostering or adopting.

• You can rescue fellow co-workers by filling in for them during a hard time.

Shiphrah and Puah are little known heroes who are not often mentioned in discussions of great women of the Bible. And yet, the example they leave us is remarkable. May we all seek to be “ezer” women like the two midwives who feared God more than a pharaoh.

Check out my downloadable Bible Studies. Spanish studies here.

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

The Four Stories of a Woman Washing Jesus’ Feet (or Anointing)

Each Gospel shares an account of a woman washing or anointing Jesus’ feet. Because they differ in details (with Luke being the most different) scholars debate whether these are all the same event, two separate events, or three different ones. (See Matthew 26:6-13, Mark 14:3-9, Luke 7:36-50 and John 12:1-8). Matthew and Mark’s accounts are so similar that most agree that at least those two describe the same one. In my Bible study on this topic, you can explore these different accounts in more detail and come to your own conclusions.

Believing whether they are one, two, or three stories does not detract from the common theme in all the accounts: Jesus honors women. He honors women who have reputations of being sinners; he honors emotional women; and he honors women whom the culture has cast aside. He doesn’t do it to ignore their sin or past—but he honors their recognition that the only way out of their shame is through Him.

Mary of Bethany Anoints Jesus

In John 12:1-8, Mary of Bethany is identified as the woman who anoints Jesus. He is having dinner in Bethany where Martha is serving and Mary pours a pound of expensive nard on His feet. She then wipes them with her hair. Judas is indignant at the gesture claiming the nard should have been used to help the poor (although his anger is rooted in his evil intentions). Jesus defends Mary and informs his audience that “the poor you always have with you, but you do not always have me.”

Was Mary’s act born only out of emotion? Or was there something else driving here? These are questions we will explore here.

Nard in the Bible

Verse 3 identifies the liquid used to anoint Jesus as nard. Nard (also known as spikenard), was an expensive ointment/perfume derived from a plant that grows only in the Himalayan mountains of India and Nepal. The word only appears five times in the Bible. Two refer to the anointing of Jesus. The other three are found in the Song of Solomon 1:12, 4:13-14.

Mary’s use of nard in the greater biblical context is significant. If we consider that the Song of Solomon is a love song between a King and his new bride and that the Church is the bride of the bridegroom, the great King (see Revelation 19:6-8)–a woman’s use of nard in John to anoint the feet of a King alludes to that greater reality. While the Church was not yet a concept that would have been in Mary’s conscience, her act plays into a greater symbolism of Christ and His Bride.

Nard, an Expensive Ointment

Judas in verse 5 gives us the approximate value of the nard, 300 denarii, almost a year’s wage for a laborer. Since nard was from the Himalayas, the long export routes made nard particularly expensive at a time when there were no trains or airplanes. Whether the nard was part of her dowry or just a very expensive perfume she had on hand, her willingness to use it on Jesus demonstrates two things:

1. Her extravagant love for her King.

2. Her understanding of exactly who He was

One doesn’t use something that valuable on someone who they do not deem important.

Wiping Jesus’ Feet with Her Hair

The modern reader might find that detail unusual, but Jesus’ contemporaries would have viewed it as scandalous. A Jewish woman would not be caught dead with her hair uncovered unless, well, she was willfully engaged in sinful activity. If we remember from the woman at the well, it was not even appropriate for a man to be talking to a woman in public and here Mary is touching Jesus and worse, using her loose locks to do so!

Why did Mary use her hair? Let me pose this question to you. In a moment of extreme emotion have you done something that was not rational? I know I have. Often, when overtaken by emotion, actions that follow do not always align with what is logical and normal. The same could have been true for Mary. I do believe Mary’s decision to anoint Jesus was intentional and rational which I will explain below. However, once she was in the moment, the crowd staring at her dumbfounded and her tears flowing, using her hair to wipe Jesus’ feet might have seemed like a good idea.

Alternatively, there could be a “rational” explanation. We learn from I Corinthians 11:14-15 that the glory of a woman is her hair. We can leave the debate on whether verses 14 and 15 are commands for all women or a cultural command for that time, but we can agree that the hair as the glory of a woman was at least a common cultural view. If that is how the culture viewed a woman’s hair, Mary, in using her hair, was placing her glory before the Lord as an act of humility. She was surrendering completely to Him.

Judas’ Response

The Bible tells us that Judas was indignant not because he cared about the poor, but because he was a thief. He was thinking how much he could have taken from the purse if the perfume had been sold and he controlled the proceeds. But based on his spoken words (his outward appearance), the rest of the crowd would have agreed with him. And if we conclude that other similar accounts are all the same story then the other disciples did indeed take Judas’ side. They could not see what Jesus could.

In contrast, Mary outwardly broke every social norm, but Jesus saw her heart and understood her true intentions.

But the LORD said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart.”

I Samuel 16:7 (ESV)

The Burial

While the crowd negatively reacts to Mary’s gesture, Jesus defends her and tells them why she is anointing him. The ESV version of the Bible obscures the reason with the strange wording of the verse but other versions help clarify it.

Jesus said, “Leave her alone, so that she may keep it for the day of my burial. ESV

But Jesus said, “Let her alone; she has kept this for the day of My burial. NKJV

Jesus answered, “Leave her alone; she has kept it for the day of my burial. CSB

The reason for variation in the translations is because the Greek word behind the word “keep,” tēreō, literally means to guard or observe. In Greek, the inclusion of that word makes the text a bit ambiguous in its original language so various translations interpret it differently. However, if we use the accounts in Matthew (26:12) and Mark (14:8), they help to clarify the meaning of John 12:7. Jesus is saying that Mary was preparing him for His burial.

I often see commentators opine that Mary unintentionally was preparing him for his upcoming death and burial. The assumption is that Mary either did not know he was going to die or she, like the other disciples, did not understand when Jesus had told him that his death was imminent (see Mark 9:32). I certainly can see how her use of nard as a symbol to point to Christ and his Bride was unintentional because that was a concept that was further clarified after the death and resurrection of Jesus. However, Jesus, by the time Mary anoints him, had already told his disciples three times he was going to die.

Just because the disciples who were with him when Jesus made those declarations were oblivious, it doesn’t mean Mary would have also been clueless as word spread of the things Jesus said. Remember, Mary had been sitting at his feet in the account of Mary and Martha learning and soaking in His words.

Mary’s Anointing with Nard Points to a Burial Preparation

The Bible gives several reasons why someone would be anointed. (We further explore those reasons and their symbolism in my Bible study on Mary anointing Jesus). One reason was to prepare a body for burial after they had died. While it would be unusual for a person to be anointed before they died, for Mary to anoint someone for burial was in line with cultural norms.

It was also common to use nard oil for burials. Yes, nard was used as a perfume or for healing, but only small quantities would be used in those cases. Large quantities were typically only used to prepare a dead body for the tomb. Why? To mask the smell of the decomposing remains. I believe that Mary’s act of anointing, the use of nard, and the excessive quantities she used, all stand as evidence that her actions were indeed intentional. She understood Jesus would die shortly and out of love and unbridled emotion brought by the knowledge that “the end” was near for her Lord, she cast aside all decorum.

So when Jesus explains her behavior to His audience, I take Him at His word that she was preparing His body for burial.

And we cannot ignore how her actions must have ministered to His heart. When His other disciples, particularly the twelve, were either in denial or had not understood that he would be persecuted and killed, she did. I can only imagine He was moved by his dear friend Mary accepting and acknowledging His fate and her willingness to sacrifice what she had (her wealth and her glory) for Him.

Jesus’ Response

I have already explored other interactions between Jesus and women such as the account of the woman who touched his garment and the woman at the well. Jesus’ response to Mary is also consistent with His treatment of those women. Jesus was loving and compassionate. He also elevated women from positions of shame to positions of honor and was willing to break social norms to do so. For Mary, he did that twice. When she was trying to learn and when she was preparing Him for burial.

If Jesus had been like other men of His time, He would have felt embarrassed by the whole affair. A woman was touching Him and then was using her unbound hair to wipe His feet. Any other rational male would have pushed the woman away, but not Jesus. He loved. He accepted her act of worship. He broke through social, cultural, and historical realities because He was the Living Word made flesh.

Dig deeper into these scriptures by downloading my Bible study on the topic (Spanish version here). Or you can get the full study, “Jesus Empowers Women” which includes this lesson and four others.

If you like this article, also check out…..

• The Beautiful Truth About Jesus and Women

• Jesus Empowered the Woman at the Well

• Jesus Honors the Woman with the Issue of Blood

• Jesus, Mary, and Martha: A Cultural Shift for Women

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The Scene: A Kingdom in Rebellion

King David is recovering from an attempted coup by his son Absalom. After quelling that rebellion, a traitor named Sheba takes advantage of lingering support for Absalom and general dissatisfaction within Israel (the northern part of David’s Kingdom). Sheba uses it to entice people against King David. David has the loyal support of Judah (the southern kingdom), but couldn’t afford to lose Israel. He, therefore, sends his military to pursue Sheba.

Knowing that the capable forces of King David are after him, Sheba flees and finds refuge in a city called Abel Beth Maacah. When David’s military reaches the outer walls of the city, they prepare to storm it and capture Sheba. They are approached by a woman while trying to bring the wall down with a battering ram (II Samuel 20:15-16).

The General: The Ruthless Joab

The commander in charge of David’s army, the general for all intents and purposes, is a man named Joab and he also happens to be David’s nephew. Joab had defeated entire armies and fought under David’s rule as his highest-ranking officer. While serving David, he had executed the king’s orders with deathly precision and at times had taken it upon himself to exert his own justice. He had killed a man in cold blood to avenge his brother and he was the one who had carried out David’s command to have Uriah killed (Uriah has a pretty phenomenal and little-known background as well).

Joab was a military guru. Fighting, strategy, and tactics were in his genes. He was one of three brothers, all of whom held prominent roles within David’s military. The man was fierce, a born warrior. He was not the type of man anyone would want as an enemy. However, at this juncture in the narrative, Joab had fallen out of favor with David. He was not even supposed to be in charge of Sheba’s pursuit.

David had just handed over Joab’s command to a man named Amasa. While General Amasa gathered forces to go after Sheba, time was of the essence, so David sent a smaller, secondary force to catch up to Sheba first. The demoted Joab joined himself up with that secondary force (easy to do since his brother Abishai was in charge of it).

In their pursuit, they ran into General Amasa. Joab feigns respect and while giving the man a brotherly kiss, stabs him (commentators speculate it was out of jealousy). Joab easily retakes command of the military because he has a long history with his men and is a respected warrior. Despite his ruthless nature (and disrespect for David’s wishes), he is intent on obeying the King’s orders to capture and kill Sheba. Joab reaches the city with his men and encounters a woman. (For a full analysis of Joab, read, “Joab: Commander of David’s Army.“)

The Wise Woman of Abel Beth Maacah: A Person of Influence

The Bible does not tell us her name nor does it tell us much about her character. However, I get the feeling that she was the sort of woman that spoke her mind. From the account, we know that she was an intelligent and wise woman, and may have even held a certain level of influence similar to a judge or a prophet.

Archaeological excavations from the location believed to be Abel Beth Maacah, reveal the possibility that this city was known as a place where people would go to get answers. Ritualistic items were discovered and they may have been used to provide political advice, used in divination, or to play games. Because of this evidence and in conjunction with scripture about seers (or prophets) in the Bible, scholars believe there is a possibility the wise woman could have been a prophet. Either way, the wise woman of Abel certainly held a position of power and influence within the city.

The Exchange: The Wise Woman of Abel Faces the General

Imagine the scene unfolding before the wise woman of Abel. Her beloved city is under siege by David’s powerful military. David’s victorious military expeditions must have been common knowledge so she knew that if his army planned to overtake the city, they would succeed. Something had to be done.

There were two possible scenarios here on the state of the city’s leadership:

1) The male leadership was either confused, inept, or paralyzed with fear (or maybe all three). Tired of waiting for them to confront the situation, this woman decides to take matters into her own hands.

2) She was the primary leader having risen to that position. She is well respected and immediately goes into action as she sees her city about to be destroyed.

Regardless of her position within the city, she decides that the only way to save her people is to address the commander of the army, Joab.

The Wise Woman of Abel Beth Maacah Uses Superior Negotiation Skills

The wise woman of Abel Beth Maacah yells out (to anyone that can hear her I presume) and asks for Joab by name. Exposing herself to an army battering the city walls was a dangerous proposition, but she did so anyway. Joab agrees to meet with her. Why? Maybe because she was a woman and he felt she wouldn’t have posed much of a threat. Maybe it was because he was intrigued that no one else in the city dared to confront him. Maybe he was just curious enough to want to meet this brave woman. Or maybe he agreed because he appreciated the wisdom of women since he had sought the help of a wise woman before (see Biblical record of “The Wise Woman of Tekoa”).

In the exchange, the woman tells Joab that she is a woman of peace and that she is faithful. She also reminds Joab that her city has a long history and asks him why he wishes to destroy it. Joab responds that his intent is not to destroy the city but to capture Sheba. He assures her that if he can have Sheba, he will spare the city. She agrees and convinces her people to turn Sheba in.

There is a lot to learn from this woman’s negotiating skills as she achieves a favorable outcome under very tense and frightful circumstances. This woman achieves something few had done before. She manages to disarm General Joab with the power of her words and negotiates a peaceful end. Considering who Joab was, that was not an easy task and it certainly makes her into one of the most courageous women in the Bible.

She manages to disarm General Joab with the power of her words and negotiates a peaceful end. Considering who Joab was, that was not an easy task and it certainly makes her into one of the most courageous women in the Bible.
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Check out my downloadable Bible Studies. Spanish studies here.

Other articles you may like about women in the Bible:

• The True Queen Esther Story

• Daughters of Zelophehad: Wise Women of Faith

• Abigail in the Bible: Wise as Serpents, Innocent as Doves

• How to Negotiate: Five Tips for Women

• Strong Women in the Bible

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(For a deeper dive, download my Bible Study on this story.)

The Story of Jesus, Mary, and Martha

The entire story fits into five verses, Luke 10:38-42. A woman named Martha welcomes Jesus into her home. We presume she also welcomes his entire entourage since it would have been culturally inappropriate not to. Martha’s sister, Mary (known also as Mary of Bethany), sits at Jesus’ feet and listens to his teaching. The text next tells us that Martha is distracted with much serving. Martha is busy trying to be hospitable and serve her honored guests and His friends, and Mary is not helping her. She then complains to Jesus and asks him to tell Mary to get off her bum and help her.

Jesus responds in a very unexpected way. He seemingly rebukes Martha telling her she is anxious and troubled about many things. He defends Mary and declares “Mary has chosen the good portion, that will not be taken from her.”

Hospitality in the Ancient World

Martha’s role in this story isn’t about conforming to gender roles of cooking and serving. If we let our interpretation of the story stay there, we miss the deeper messages about culture’s role in our faith. Martha was conforming to cultural expectations of hospitality, a far cry from hospitality in modern American culture.

If you have an honored guest come speak to a gathering of friends and family, you can serve coffee and pastries and call it a day. No one would bat an eye. That would have been utterly unacceptable in the ancient Near East. These ancient expectations of hospitality can still be found in cultures today.

If I were to visit a friend in my Americanized neighborhood, I might only get offered a cup of coffee (and the coffee-lover in me would be so happy with that). It might also be considered rude of me to drop by without calling first and pre-planning the visit. Ah, but I knew I could visit my good friend from Afghanistan anytime. When I would go (and it was usually unannounced), it didn’t matter the hour of the day, he and his wife would put together an amazing spread of food. The homemade yogurt was particularly delicious, and that tea!! Sorry, I digress, but I hope you get my point.

For Martha, doing the bare minimum was not an option for her culturally. She would have been extravagant in her hospitality, and it is what the culture would have expected of the hosts. Now imagine the amount of stress and anxiety she was under when you consider the guest she was serving!!

Martha, Martha

Jesus begins his response with “Martha, Martha.” When I first read that, my heart sank for her, but truth be told, I wasn’t there so I don’t know the tone in which it was said. What I do know is that when a person’s name is mentioned twice in the Bible, it is usually because something extraordinary is about to happen with that individual or their prodigy.

“Abraham, Abraham”

“Jacob, Jacob”

“Moses, Moses”

“Samuel, Samuel”

“Simon, Simon”

“Martha, Martha” is in good company. And something extraordinary was going to happen with Martha. Jesus would free Martha from the stress brought about by cultural expectations. He would free Martha to seek Him through His Word, a right kept from women of the time and for centuries afterward.

Martha’s transformation is evident in her reactions after Lazarus’ death in John 11:17-27. This isn’t a woman who feels bitter from being chided. This is a woman who has taken his teachings in. She knows exactly who her Lord is and what she has learned.

Mary Sitting at Jesus’ Feet

In this account, we find Mary sitting at Jesus’ feet. While that may be literal, it is also likely it is an idiom describing formal discipleship. In Acts 22:3, we learn that Paul was “educated at the feet of Gamaliel.” One can tell from the Epistles, that Paul was a very educated man. His level of education was a direct result of his training to be a Pharisee. Paul would have been considered a scholar of his time.

So when we read that Mary of Bethany was sitting at his feet, the early church would have understood a more formal student-teacher relationship. Either way, it would have raised eyebrows if this was a one-time thing for Mary or if she was formally learning the scriptures. As we learned in the story of the Samaritan Woman at the Well, men generally would not be “hanging out” with women. So the idea of Mary sitting in a room full of mostly men would have been scandalous.

If she was receiving an education and being entrusted with Scripture, that would have been over the top. To quote a prominent Rabbi who lived a bit later after Jesus but reflects the societal view of the times,

“Let the Law be burned rather than entrusted to a woman”

….or how about this one?

“A woman’s wisdom is limited to the handling of the distaff.”

Enter Jesus. Not only is he letting a woman learn while sitting at his feet, but he also absolves her from her cultural responsibilities.

Mary of Bethany Made a Choice

In Jesus’ response to Martha, he says two extraordinary things about Mary: She has chosen the good portion, and it will not be taken from her.

Mary chose the good portion. The good portion is making Jesus the center of your attention and eating up every word He has for you. Also note, however, that Jesus uses the word “chose.” Mary could have chosen to do what society required of her, be a good host and serve her guests. That would have been the easy and comfortable thing to do.

Today, A young woman may get distracted and leave the serving to her mom while she is enthralled with the conversation in the living room. It would not have been the same for a woman in the ancient Near East. A woman in Afghanistan doesn’t just forget to wear a Hijab before heading outside. The indigenous servants in Guatemala don’t just forget that they can’t join the family conversation at the dining table.

Mary made a choice, a difficult one. And sure, at this point, Jesus had other female disciples, and it might have been easier for Mary than other women in her culture, but it was still a deliberate choice. You don’t get rid of traditions and cultural expectations that easily. To choose to leave Martha and go to Jesus was deliberate on Mary’s part and Jesus praises her for it.

It Will Not Be Taken from Her

Jesus not only praises Mary for making that choice but He tells Martha that it “will not be taken from her.”

Make no mistake. This is not a statement just directed at Martha. It is a statement directed to the whole room, most of whom would have been men. It had to be because it was such an extraordinary decree in light of the perception that learning the Word of God was mostly just for men. At this point, Jesus’ male disciples would have been used to women learning from Jesus, but now there is another layer to it. When a woman chooses to learn, it will not be taken from her. In light of how much at odds that would have been in the prevailing culture, the message would have been heard loud and clear.

The story of Mary and Martha is so transformative for the role of women setting the stage for the early church. Women like Priscilla in the book of Acts were beneficiaries of this declaration, but we benefit as well.

As you take in this story, ask yourself, what cultural and societal expectations am I letting get in the way of choosing Jesus and His Word? Our culture is way different than the one Mary and Martha found themselves in, but we have cultural and societal expectations we conform to. Those expectations may not necessarily in and of themselves be bad. Sometimes they can align with God’s will, but sometimes we have to make the choice Mary did. Following Jesus is all about being willing to transcend those expectations and live in the presence of the Lord.

To dive deeper into this account, download my Bible Study on the Mary and Martha. The Spanish version of that study is available here. Or you can get the full study, “Jesus Empowers Women” which includes this lesson and four others.

Check out the articles below to learn more about Jesus and women.

• Jesus Empowered the Woman at the Well

• The Beautiful Truth About Jesus and Women

• Jesus Honors the Woman with the Issue of Blood

• Extravagant Worship: Mary Anoints Jesus

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

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Who is Jael in the Bible?

Jael was the wife of Heber the Kenite, a descendant of Jethro, Moses’ father-in-law. She became an Israeli hero for killing the general of Israel’s enemy, the Canaanite Sisera. He was the commander of King Jabin’s army from Hazor.

Prior to Sisera’s encounter with Jael, Barak, under the leadership of Deborah the Judge, had defeated Sisera’s army. Sisera then fled the carnage and ended up in the Kenite camp where Jael lived. Jael’s husband was on peaceful terms with the King of Jabin and Sisera had reason to believe he would be in good hands among them.

Unfortunately for him, that was not the case. When he approached Jael’s tent, she invited him in, gave him some warm milk, covered him with a blanket, and then while he slept, she drove a tent peg through his skull. When Barak approached the camp in pursuit of Sisera, she delivered Sisera’s lifeless body to him.

In her assassination of Sisera, Jael fulfilled Deborah’s prophecy to Barak,

And she said, “I will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the LORD will sell Sisera into the hand of a woman.” Then Deborah arose and went with Barak to Kedesh.

Judges 4:9 (ESV)

You can find Jael’s story in Judges 4 and it is also recounted in Judges 5 in the Song of Deborah.

How Do We Know Jael Was a Hero?

We can infer from Judges 4:23 that Jael was God’s instrument in achieving victory against the Canaanites as the verse appears directly after Jael’s account.

So on that day God subdued Jabin the king of Canaan before the people of Israel.

Judges 4:23

She was a hero for playing an important role in defeating Israel’s enemy, but her methods have made readers and commentators uncomfortable. Not just because of the gruesomeness of her actions, but because she deceived Sisera by breaking cultural and social customs. Her deception just doesn’t sit well with modern Christian readers and some scholars have not considered her a hero at all.

However, the biblical text paints her in a positive light. In the next chapter, the Song of Deborah in Judges 5 praises Jael. (This is an ancient song, one of the oldest pieces of Biblical text, if not the oldest).

Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed.

Judges 5:24

The song memorializes Jael and her deeds and recounts how it all transpired. If we go strictly by the biblical text—she was indeed a hero.

The Cultural Norms Broken by Jael

Christians often want their heroes to be virtuous, pious, and righteous in every way. They want him or her to be like Steve Rogers (Captain America for those unfamiliar with the Marvel cinematic universe). There certainly are a few examples such as Joseph and Daniel who fit that mold, but more often than not, the people God chooses and the things they do wouldn’t pass the religious barometer of today. And Jael, especially, wouldn’t be exalted as a woman to be admired among mainstream Christian women.

Why? She broke several cultural protocols that would have been looked down upon by people of her time (and even some today). This is why some commentators treat Jael harshly in their analysis of her actions. So let’s look at what Jael did “wrong,” before we explore her achievement.

She Invited a Man Into Her Tent

In Judges 4:17-18, when Sisera arrived at her tent, Jael invited him in. I have read a few blogs and articles that try to suggest that he forced his way in, but there is nothing in the text to support that. Also, note that women pitched their tents separately from their husband’s so this was an invitation by Jael into her tent, not her and her husband’s home. (See Genesis 24:67; 31:33 for examples of women having their own tents)

What are the implications of this invitation? For the time and culture, it was inappropriate for a married woman to be alone with a man. We know this to be true for ancient Israeli culture, but maybe the Kenites had different standards.

Little is known about the Kenites, but I doubt it. Even the Canaanites who practiced cult prostitution looked down upon a married woman committing adultery (the husband, of course, was not held to the same standard). Her invitation would have been out of place for a married woman.

Verse 18 specifically states that Jael went out to meet Sisera. He didn’t force his way in. She took a deliberate action to go out of her tent and invite him in.

She Broke the Cultural Rules of Hospitality

For Westerners, the kind of hospitality shown by people in the Ancient Near East is difficult to understand. However, because of the hardships travelers and strangers faced and their vulnerability to the elements, generous rules of hospitality developed. In addition to providing food and shelter, there was an understanding that the visitor would receive protection. This level of hospitality was especially true among nomadic tribes like the Kenites.

Sisera, culturally, had every reason to feel safe with Jael. When Jael offered him milk and extended her hand of hospitality, Sisera felt secure in his protection. In the offering and receipt of food and drink, a kind of covenantal commitment was made. It is why he was able to fall asleep in her tent and not find the need to look over his shoulder as he tried to rest. Jael betrayed those cultural expectations by assassinating him shortly after.

She Undermined Her Husband

According to verse 4:17, Jael’s husband Heber had made peace with Jabin, the King of Hazor. Because the Kenites were metalworkers, under this alliance the Kenites most likely provided the necessary service for making and repairing weapons. Metalworkers were scarce so it would make sense for the Canaanites to take advantage of this Kenite skill. And it is probably why Sisera, as a general, knew their camp so well.

At no point in the text do we see that Jael consulted with her husband before killing Sisera. Alliances between tribes were just as important as alliances today between nations. To betray that alliance is no small matter and her husband, Heber, would have been the one to negotiate it since he was the head of his household. It would behoove Jael to discuss a matter such as an assassination with her husband before taking such drastic actions on her own. From the biblical text, there is no evidence that ever happened.

Jael’s Heroic Act: The Assassination of Sisera

Sisera was the general of Israel’s enemy. Barak, under Deborah’s direction, defeated King Jabin’s army but Sisera had fled on foot. His death, at the hands of Jael, would deal the final blow to Israel’s enemy.

Why Was Jael Able to Kill Sisera So Effectively?

The simple answer is that Jael was strong and skilled. In biblical times, women were responsible for all the elements of repairing and pitching tents. That required skillful use of a mallet and tent peg. In short, Jael wasn’t going to miss.

The text in Judges 5 is very explicit about Jael’s efficiency in killing Sisera. It was effective, but it was also violent and gory.

24 “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed. 25 He asked for water and she gave him milk; she brought him curds in a noble’s bowl. 26 She sent her hand to the tent peg and her right hand to the workmen’s mallet; she struck Sisera; she crushed his head; she shattered and pierced his temple. 27 Between her feet he sank, he fell, he lay still; between her feet he sank, he fell; where he sank, there he fell–dead.

Judges 5:24-27

What Were Jael’s Motives?

In Bible commentary and blogs, theories abound on why Jael did what she did. Some claim that Sisera tried to rape her, but there is no textual evidence to support that. Others feel that when Sisera asked her to lie on his behalf in Judges 4:20, it convicted her of his evil intentions and drove her to assassinate him.

I don’t think so primarily because she was already breaking cultural norms by inviting a man into her tent. If her intentions had been pure hospitality, she would have dealt with the initial encounter differently.

From the moment Jael recognized Sisera, I believe she had every intention of killing him. The question, of course, is why?

She Was Faithful to God and Friendly to the Israelites

Remember, Heber was a descendant of Moses’ father-in-law (4:11). His tribe, the Kenites, are considered to be the same as the Midianites by some scholars. Others believe they are not the same, but just closely related.

The Midianites had at times peacefully dwelt among the Israelites (See Judges 1:16) and they worshipped the same God. Therefore, even if the Kenites were only closely related to the Midianites, some stories, history, and culture would have been passed between these two peoples. The Kenites would have been familiar with Israeli culture, religious practices, and worship of the God of Abraham. They must have also been astutely aware of King Jabin’s oppression of the Israelites.

Could it be then, that when Jael saw Sisera, she saw it as an opportunity to help the Israelites? Could it be possible that she considered King Jabin and his people to be in opposition to God? I think so. This was the action of a woman who did what she thought she needed to do to help God’s people.

If Jael had been a man, she would have faced Sisera in the field of battle and would have been hailed as a hero. There would have been no negative commentary nor questioning of her methods or motives by modern readers. But Jael was not a man. As a woman of her time, it would not have dawned on her to face an experienced military general in hand-to-hand combat.

Instead, Jael had to employ different tactics. To be successful, she had to hide her true intentions and get him to a place where he was vulnerable and his guard was down. So she feigned hospitality and when he was finally asleep, she took actions into her own hands.

Do The Ends Justify the Means?

Honestly, I believe that is the wrong way to look at the story of Jael. If we answer yes, we will want to justify our own sinful actions in that light. We will come up with excuses for why we did what we did and pat ourselves on the back by saying, “Well, the ends justified the means.”

On the other hand, if the answer is no, we will take a very religious and condemning view of people’s actions and give little weight to the circumstances around them. We may even fail to forgive ourselves for the actions we took during difficult and uncertain times.

Take a father who steals a carton of milk for his starving son from a filthy rich retailer. Now compare him to a man who steals an old woman’s purse because he doesn’t want to work long hours. Same sin. Both stole, and both are thieves, but would any compassionate judge deal with both individuals the same? Probably not. A good judge would try to look at the heart.

In the same way, Jael’s story is complex, and nuanced, and cannot be easily picked apart by evaluating her actions in a vacuum. We must consider her heart and her circumstances.

God Looks at the Heart

The same God that called David, “a man after God’s own heart,” is the same God that inspired Deborah to write a song that would praise Jael. David was an adulterer, murder, and bad father — but God looked at David’s heart. Jael’s methods were not clean-cut, but God looked at her heart and her extraordinary moment of bravery.

We already saw how Deborah called her “most blessed of women,” but there is another phrase in her song that alludes to Jael’s heroism. Jael is compared to Shamgar the son of Anath.

In the days of Shamgar, son of Anath, in the days of Jael, the highways were abandoned, and travelers kept to the byways.

Judges 5:6

Shamgar and Jael are mentioned side by side to highlight the parallels between the two. Shamgar killed 600 Philistines in Judges 3:31 with a farming instrument, an ox goad to be exact. Jael kills the Canaanite general, with a tent peg. Both are mentioned because both are heroes using limited means to accomplish something great for Israel.

But there is another parallel. Neither belonged to the tribes of Israel. Judges 3:31 describes Shamgar as the son of Anath. For starters, Shamgar is not a Hebrew name. In addition, Anath is the name of a Canaanite war goddess. Archeological evidence suggests that “Shamgar son of Anath,” was a way of designating Shamgar as part of a Canaanite warrior gang. Bottom line: he was a Gentile who accomplished God’s will and did something great for Israel–just like Jael.

Both are praised. Both are treated as heroes in the text, but neither had the right pedigree or fit the mold. But I believe, both had the heart to help Israel and God honored that and exalted them through Deborah’s song.

What Can We Take Away From the Story of Jael?

The biggest takeaway is that God uses whom God uses. His choices do not always have the perfect pedigree, they do not always fit cultural or societal norms, and they do not have to be the epitome of virtue or righteousness. That is an important lesson for two reasons:

Reason 1: Many times we feel that our past sins or our current shortcomings disqualify us from the calling God has placed on our lives. Nothing could be further from the truth. Don’t let man-made qualifications and standards keep you from following your calling!!!! God not only uses broken people all the time, but people who may not have the right degrees, education, or experience, and even people who will flounder along the way.

Reason 2: Jael’s story reminds us that it is possible to praise someone’s accomplishments despite their shortcomings or even methods. If God only picked perfect people who did things perfectly, well there would be no churches, no non-profits, and no ministries. A ministry leader may seem rude, but maybe he or she has a very particular skill set that allows him or her to propel that ministry forward in a way no one else has been able to do. We can criticize Jael all day long about whether using deception was right or wrong–but when it mattered, she did what she was convicted to do.

Does that mean that we should stop seeking to be a better Christian? Does it mean we don’t hold leaders accountable? Does it mean we throw reproof and correction out the window? Absolutely not!! It does mean we stop nitpicking every mistake in ourselves and others and focus on the heart.

The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

Luke 6:45

It might be a bumpy and less than glamorous ride — but God would rather have a woman who steps out in faith, makes mistakes along the way, and brings thousands to salvation, than one who is perfectly righteous in the eyes of people, never steps outside the comfort of her safe zone, and accomplishes little for the Kingdom.

God would rather have a woman who steps out in faith, makes mistakes along the way, and brings thousands to salvation, than one who is perfectly righteous in the eyes of people, never steps outside the comfort of her safe zone, and accomplishes…
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I leave you with one final lesson. Sometimes we must be willing to do the dirty work. Queen Esther‘s story of fasting, praying, and courage to face the King on behalf of her people all while in royal attire (very much erroneously romanticized) appeals to many of us. We want to be Esthers. Yes, God sometimes needs Esthers but sometimes he needs Jael’s—women willing to do the dirty work for the sake of the Gospel.

Be willing to be the woman that God has called you to be and he will exalt you in due time (and help you with the bumps and bruises along the way)!

Check out my downloadable Bible Studies. Spanish studies here.

Other articles about extraordinary women in the bible that might interest you:

• The True Queen Esther Story

• The Courageous Woman of Abel Beth-Maacah

• Shiphrah and Puah: The Women Who Defied a Pharaoh

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

If you like this content, please share on:

What Esther Endured to Become Queen

In the first chapter of the book of Esther, the Persian King Ahasuerus dethrones his queen, Vashti, after she rejects his summons (Esther 1). To find a replacement, the king appoints officers across his provinces to gather beautiful women to choose from. This is not a royal invitation to attend a ball so the king can choose his bride. Officials most likely took these women by force (or threat of force) from their homes and placed them in the king’s harem (Esther 2).

Queen Esther is Forced From Her Home

This is hardly the makings of a romantic love story. Persian officials take a young woman named Hadassah against her will and put her in an environment completely different than the culture she was used to under the care of her cousin Mordecai. She even loses her Jewish name, becomes Esther (Esther 2:7), and conceals her family background (Esther 2:10) presumably for her own protection.

One cannot imagine the despair that Esther must have felt, alone in the harem, away from family and friends, despite the luxuries she would have been entitled to. Luxury and entitlements cannot wash away pain from trauma, loneliness, and pain. (The same scenario played out in World War II when a beautiful Jewish girl catches the eye of a Nazi officer and marries him. She was relatively privileged, but she suffered greatly. You can read her riveting biography, “The Nazi Officer’s Wife: How One Jewish Woman Survived the Holocaust.”)

Queen Esther is Forced to Have Pre-Marital Sex

For a year leading up to that fateful day, she was bathed in scented oils and spices (Esther 2:12). Isn’t that every woman’s dream? Except that in her heart, she must have known that each day and each bath only meant she was getting closer to the day she would meet the King. And it is not likely that she relished the prospect. The Bible details what that day would look like for each prospective queen, including Esther.

In the evening she would go in, and in the morning she would return to the second harem in custody of Shaashgaz, the king’s eunuch, who was in charge of the concubines. She would not go in to the king again, unless the king delighted in her and she was summoned by name.

Esther 2:14

When the text tells us that these women would spend the night with the king, it implies that they had sex with him, and it was not consensual. They submitted to the will of Ahasuerus because of the fear of repercussions. Today, we would call this rape and this was Esther’s fate. She had forced sex with a man who was a stranger, knowing full well that he had just slept with all the other women in the harem.

Esther’s “Good Fortune” Must be Understood in the Context of Trauma

For the king to choose Esther was the better option of two awful possibilities. The alternative was for officials to send her to another harem and become a concubine like all the other women who did not make the cut. In those circumstances, she would no longer be free to marry or live outside the confines of the harem. But Esther was highly favored, not only by the king but by others she encountered, including Hegai, the keeper of the harem. But being favored is different than being loved. So while she faired better than the other women who ended up as concubines, what she went through was nothing less than traumatic.

Esther’s Uncertain Relationship with King Ahasuerus

As Queen, Esther would have been entitled to a certain level of luxury and privileges. However, one of those privileges would not have been the exclusive love of her king. As was common in that era, a king might have had a queen, but he also had a harem of concubines whom he would sleep with as he pleased. Ahasuerus would have been no different, and multiple “wives” (even if they didn’t carry the title Queen) and concubines were common.¹

Esther Approaches the King Through Formal Process

In this context, we can understand Esther’s hesitancy in approaching the king when Mordecai asks her to lobby for her people. Haman had contrived a plan to commit genocide against the Jewish population in Persia (Esther 3:6-13). When Mordecai first asked her to speak to the king on their behalf, Esther was hesitant, probably out of fear (Esther 4:11). She reminded Mordecai about the law in the land. Anyone who would approach the king without being summoned would be executed unless he signaled reprieve via his golden scepter.

Esther’s uncertainty about how the king would respond if she appeared at court demonstrates that their relationship was not one born out of love and affection. In verse 11, we find out that it had been 30 days since he had last summoned her. In that kind of relationship, she had no reason to believe that he would be merciful toward her. But he was.

Esther Must Approach the King a Second Time Through a Formal Process

The king clearly delighted in Esther and respected her and listened to her requests. In that first exchange, when she explains to him what Haman had planned, one may get the impression that there is a warmth shared between the two of them. Although the king hangs Haman in fury, he does not take care of the real problem, preventing the annihilation of the Jews. Esther must approach the king again via the same formal process (Esther 8:3-4) to beg for her people. There is a clear respect for Esther, but we cannot mistake it for a loving, romantic relationship.

The Fierceness of Queen Esther

In her act of courage to approach the king, not knowing her fate, Esther saves her people. That is well-known among Christian circles. What is less known is her fierce, toughened demeanor towards the end of the book.

Esther Requests the Fighting to Continue Into Another Day

Unable to undo his previous decree, King Ahasuerus responds to Esther’s second plea by establishing a new one that allows the Jewish people to defend themselves against their enemies (Esther 8:11). On the day of battle, the Jews are overwhelmingly victorious. Despite their victory, Esther is not satisfied. She asks for the bloodshed to continue into another day and for Ahasuerus to hang the bodies of the sons of Haman from the gallows.

And Esther said, “If it please the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day’s edict. And let the ten sons of Haman be hanged on the gallows.”

Esther 9:13 (ESV)

This kind of bloody directive is not what one would expect from the romanticized versions of the Queen Esther story. However, from a military perspective, it was a sound policy. It also had spiritual significance. If the king extended the decree an extra day, it would allow the Jews to completely destroy their enemies. The great hate this group held towards the Jews was evident in their willingness to go ahead with their plans despite the King’s new edict. Therefore, leaving the job undone would give room for the enemies of Israel to live to fight another day.

The spiritual relevance of Esther’s directive was its likely fulfillment of God’s decree in I Samuel 15:2-3 to completely destroy the Amalekites. The Bible refers to Haman as an Agagite (Esther 3:1) and Agag was the king of the Amalekites (I Samuel 15:8). This leads scholars to believe that Haman and his crew were descendants of the Amalekites.² In her directive, Esther finally achieved what Israel was unwilling to do back in I Samuel 15 when God initially instructed Israel to destroy them.

Esther Requests the Hanging of Haman’s Sons

What may be a little more difficult for modern women to swallow, is her request to hang Haman’s sons. What was the purpose of hanging dead bodies? To incite fear. The Romans would leave crucified bodies on crosses as a warning so others would not rebel. Esther meant for the gruesome display of the bodies to have the same effect. This request made by Queen Esther demonstrates that she was far from fragile and willing to do what was necessary to protect her people.

The Parallels Between Queen Esther and the Persian Queen Amestris

Some scholars believe that the Persian Queen Amestris who lived in the fifth century BC was indeed Queen Esther. Likewise, they believe King Ahasuerus was the Persian King Xerxes, Amestris’ husband. Ancient Greek writings portray Amestris as shrewd and cruel.³ But the stories of Amestris were primarily written by contemporary Greeks who regarded the Persians as enemies. Their writings read more like propaganda rather than an actual true characterization of the Persians, including Amestris.⁴ In other words, Amestris may not have been cruel, but just a queen willing to make difficult decisions.

Knowing what we know about Esther in the Biblical record and her ability to use her position as a Queen to vanquish her enemies does lend to the idea that Amestris and Esther might have been one and the same. Esther was not a porcelain doll, but a fierce queen who used her position to serve God’s purposes.

Sometimes we will need to endure the crucible to become the person God needs us to be.
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Lessons Learned from the Queen Esther Story

The real Queen Esther story is a far cry from the Hallmark movie specials. Regardless, there are still lessons we can take away as Christian women on this side of the cross.

1. God will not always pluck us out from suffering to achieve His will. Sometimes we will need to endure the crucible to become the person God needs us to be. It is very possible the difficulties Esther endured in becoming Queen fortified her to make the brutal decisions she needed to make in the end to vanquish the enemies of her people.

2. God always accomplishes his will. Even though Israel did not obey God initially to annihilate the Amalekites, God’s will was eventually accomplished through Esther.

3. Women sometimes will need to make hard, difficult choices. I doubt Esther took pleasure in the bloodshed that she prolonged, but it needed to be done. She stands in the company of Deborah and Jael before her. As Christian women, it is not likely that we will find ourselves having to annihilate our enemies. Instead, the New Testament tells us to pray for them. But we may find ourselves in situations where we need to make tough decisions that may hurt people’s feelings along the way. If the decisions are aligned with God’s will, we may just need to let the chips fall where they may.

4. God’s women need not be passive although we are all called to humility. Esther approached her husband with respect and humility, but her bold actions demonstrated assertiveness, wisdom, and fierceness. It is possible to be assertive and fierce while still being humble and meek.

5. Obedience matters even amid suffering and fear. Queen Esther in the Bible obeyed her uncle and deep down she probably knew it aligned with God’s will. Using her position to save her people was the right thing to do. So while circumstances around us may not be ideal, obedience to God is never up for debate.

Final Thoughts on Queen Esther

While I know many of my readers would much prefer the romanticized version of Queen Esther, it is more helpful to understand the true nature of her story. Very few of us would be able to truly relate to the romanticized version, but all of us can understand suffering and the need for grit in various phases of our lives. It is in our most difficult times that the true story of Esther can feed our souls. But don’t fret ladies. A Kingdom does await us…so we do get the happy ending after all.

Check out my downloadable Bible Studies. Spanish studies here.

Other articles that might be of interest:

• The Legacy of Esther in Iran

• Strong Women in the Bible

Resources in Spanish

• Downloadable Bible Studies in Spanish

• Books, Journals and Notebooks in Spanish

If you liked this content, please share on…..

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.

Romans 15:4

(A quick note for my readers. I am in the process of migrating the articles from my website Fruitfully Living to Fruitfully Women. Therefore, some of the links will take you back to Fruitfully Living. I thank you for your patience as I bring all the articles to this website).

Strong Women in the Bible: Old Testament

The Old Testament is filled with strong women. We will cover some of the more well-known ones, but we will also dig into the stories of great biblical heroes not well known. Although God certainly meant to include their accounts in His story, as readers we often gloss over their names because other powerhouses in the surrounding story overshadow them. Abigail and the wise woman of Abel of Beth-Macaah are sandwiched into the stories of King David. Exodus mentions Shiphrah and Puah at the beginning of a story where Moses will take center stage. Ruthless kings and queens overshadow the story of Jehosheba.

Below you will find a summary of each woman’s story, but for most, you can click on the link to learn more about them. The linked articles provide in-depth analysis and background information. Some even have accompanying Bible studies.

The True Queen Esther Story

Queen Esther is no doubt one of the Bible greats, but her story is often romanticized because we interpret her story from a modern, Western perspective. In her story, we will learn that this Queen sacrificed her well-being for the sake of her people. And although she was beautiful and kind, she was also fierce.

The True Queen Esther Story

Deborah, the Judge

Deborah was the leader of Israel during a time when Israel had no king and God hand-picked her for that role. She did more than just judge a nation. She led them to a military victory against her enemies with unwavering faith.

Jael, the Assassin

Jael’s story is linked with Deborah’s but she is fierce in her own right. When Israel’s military had defeated her enemy, its general Sisera fled for his life. He thought he was among friends when Jael took matters into her own hands. After making him comfortable and while he was asleep, she drove a tent peg right through his skull. Ouch! You don’t get much stronger than that.

Jael in the Bible, A Female Assasin

The Wise Woman of Abel of Beth-Maacah

This Old Testament hero managed to subdue one of the most ruthless generals of her time and save her city using nothing but superb negotiation skills. Think that negotiation skills are just for professionals? Think again. All women can learn from the methods used by this wise woman in everyday scenarios.

The Courageous Woman of Abel of Beth-Maacah

Shiphrah and Puah

This pair of midwives saved innocent baby boys from a racist Pharaoh. They bravely defied his order and paved the way for Moses to lead Israel out of Egypt. These women teach us about the fear of God, civil disobedience, and what it means to be “ezer” women.

Shiphrah and Puah: The Women Who Defied a Pharaoh

Abigail

Abigail is often seen as the beautiful woman who showed kindness to King David and in return, he married her. However, there is a lot more to Abigail’s story than meets the eye. Through her account, we learn what it means to be “wise as serpents, innocent as doves,” the instructions that Jesus gave his disciples and therefore to us.

The Wise and Beautiful Abigail in the Bible

Jehosheba

If you read too fast, you may miss the great impact Jehosheba had on preserving the Davidic line. She appears only in a couple of verses but her actions are nothing short of courageous and heroic. Risking her own life, she saved the life of a future king under the reign of one of the Bible’s most notorious queens, Athaliah. Move over Disney princesses, because this Bible princess is truly someone our daughters can look up to.

Jehosheba: The Princess Hero

The Daughters of Zelophehad

These five amazing women, Malah, Noah, Hoglah, Milcah, and Tirzah, show us that sometimes you just need to speak up to ask for what is just. As Israel was preparing itself to enter into the promised land, these ladies realized that because of their unique situation they would be missing out. So they marched right up to the male leadership and asked for what they felt was rightly theirs–and God backed them up.

Daughters of Zelophehad: Wise Women of Faith

Tamar in the Bible: An Unintentional Hero

Tamar’s story has often been buried and untold. Her tale is just a bit too scandalous to bring up in sermons or Bible stories. She is the woman who fooled her father-in-law into sleeping with her to force him to fulfill his godly obligations. It is the story of a woman who was a survivor. Her story, as odd as it may seem, is full of rich lessons and it shows us the heart of God.

Tamar in the Bible: An Unintentional Hero

Zipporah

Zipporah was the wife of Moses. If you read Exodus too quickly you may miss out on the impact that she had on the nation of Israel by saving the life of her husband. But only a strong woman could do what she needed to do to make sure Moses was right before God.

Zipporah in the Bible: The Untold Story

Strong Women in the Bible: New Testament

When highlighting the strong women in the Bible, we cannot ignore New Testament heroes. The New Testament is a lot shorter than the Old Testament so we don’t have quite as big a list as we do in the Old Testament. But these New Testament women are powerhouses.

Mary, the Mother of Jesus

Imagine being asked by God to do something that would make you “the talk of the town.” Mary’s courage to faithfully say yes to God, but also to endure the humiliation of being pregnant outside of marriage is nothing short of humbling. But that is not all. Mary also had to endure watching her son being crucified. She is a strong woman in the Bible who endured a lifetime of agony.

The Woman with the Issue of Blood

We are never told her name, but her story has been immortalized in the Gospels. This woman suffered from a humiliating health condition that essentially cut her off from society and did not allow her to touch other people. And yet, in faith, she found the courage to wade through a crowd and touch the garment of a Rabbi she knew could heal her.

The Woman with the Issue of Blood

The Woman at the Well

We may not see the woman at the well as a strong woman because of her questionable past, but upon meeting the Messiah, she did what others had not yet done–she told everyone about Him. She braved the people who had shunned her and made her an outcast so that they too could meet Messiah.

The Woman at the Well

Mary of Bethany

We often see her as the woman Jesus defended against her sister Martha, but we don’t often think about the courage it took to take her place at the feet of her Rabbi. That was a privilege reserved for men at that time and in that culture. But Mary took Jesus’ invitation to heart and set her mind to learn despite what others thought.

Lydia, the Seller of Purple

Lydia lived in a world where both religion and commerce were dominated by men. And yet, Lydia became a seller of purple, a highly lucrative business. She became a believer after listening to Paul and generously wanted to be hospitable to Paul and his travel companions.

Priscilla, A Teacher of the Word

Priscilla is usually mentioned along with her husband, but most references mention her name first. Scholars believe that that is because she was the primary teacher. Priscilla had the courage (along with her husband) to take the great orator Apollos aside and show him the way of God more accurately.

Strong Women Because They Trust in a Strong God

The common thread found among all these women is their trust in God or trust in His ways. They were able to stand up to men in power or go against the grain of their society or culture because they put His ways above their ways. Their strength flowed from God or His truth. Many were outcasts, downtrodden, the kind of women no one would pay attention to. But the God they served, saw them and chose to immortalize their stories in His word. These women teach us that true courage comes from leaning on the everlasting arms of the God who made us in His image.

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While it is an uplifting message for any woman, it is especially touching for women who still feel less than worthy or marginalized. If you are not a Christian and never looked at Jesus in this light, I urge you to take a chance and explore with me this first-century radical who turned a male-dominated world right side up.

Role of Women in First-Century Israel

To appreciate how Jesus empowered women, we need to look at the life of an average woman in Israel 2000 years ago. We know from historical writings that some classes of women had certain reproductive and property rights. However, only a small percentage of women were able to use those rights for their benefit such as obtaining wealth or autonomy (There are a few biblical examples). In other words, these women were the exception and not the rule.

The average woman had little in the way of rights or freedoms. In reality, Jesus was born into a world where most women were relegated to a position only a little better than slaves. So how was it possible then, having certain legal rights, that most women suffered as socially inferior?

The Hatred of Women

In First-Century Israel, there was an underlying message for women. She is the source of all shame. The writings of Ben Sira, a Jewish Sage who was popular during the Intertestamental period, prove the point:

” Better is the wickedness of a man than a woman who does good; it is woman who brings shame and disgrace” Ben Sira 42:14 NRSA

This viewpoint would continue to blossom in rabbinic writings of the first and second centuries. For example, Rabbi Eliezer wrote:

“Instructing a woman in the Law is like teaching her blasphemy.”

“Let the Law be burned rather than entrusted to a woman.”

“A woman’s wisdom is limited to the handling of the distaff.”

To say it plainly, women were not formally taught the scriptures nor other rabbinic teachings (It is important to note here that Rabbinic tradition does not equate to Biblical truth). They could not be disciples of a rabbi and they certainly would not have been allowed to travel with one.

These views of women were not limited to Jewish culture and society. Within the Roman Empire which was more liberal than Jewish culture, women were still second-class citizens, especially women of lower classes. In his book Dominion on page 99, Tom Hollands states poignantly, “Sex was nothing if not an exercise of power. As captured cities were to the swords of the legions, so the bodies of those used sexually were to the Roman man. To be penetrated, male or female, was to be branded as inferior: to be marked as womanish, barbarian, servile.” Not even aristocratic women could save themselves from the abuses of Roman men.

It is into this world that Jesus was born and where he conducted his earthly ministry. It is this ideology that he transformed.

Three Examples of How Jesus Elevated Women

Jesus had many interactions with women and he allowed them to participate in his ministry in ways that would have been socially unacceptable. We will look at three different examples to illustrate how Jesus elevated and empowered women.

(I highly suggest that before reading my narrative, you read the Biblical references first.)

Jesus and the Women Mary and Martha (Luke 10: 38-42)

In this record, Martha is fulfilling her role as a dutiful Jewish woman and would have been highly praised by the men in her culture. She is probably in the kitchen slaving away making sure there is enough for everyone to eat. After all, by this point, Jesus was a popular guy and her house could have very well been filled with people wanting to hear Him. At the very least, His disciples were there with Him listening to Rabbi Jesus teach and sitting at His feet, like dutiful students of the great teacher. (Note: sitting at his feet may not be literal, but an idiom to describe a formal Rabbi-student relationship.)

Everything is as it should be except for one small detail. Martha’s sister Mary is also sitting at Jesus’ feet listening, learning, and taking it all in, acting like a male disciple. Martha very predictably complains to Jesus that Mary has left her to serve alone and asks Him to intervene.

Her complaint is NOT coming from left field. Mary is the one behaving outside of the cultural norm and in the eyes of many, Martha’s complaint would have been valid. But what is Jesus’ response? He tells Martha that Mary has chosen the better way.

Now that you understand women’s role in first-century Israel, you can see just how revolutionary his response was. Often, when we read this record we get bogged down by poor Martha’s complaint against Mary and turn it into a discussion of Martha vs. Mary and whether serving is better than learning and vice versa. We fail to see the deeper meaning of the message that Jesus is sending not just to Mary and Martha, but to the culture at large. He might have directed His words towards Martha, but anyone in that room would have gotten the picture that their culture was out of sync with scripture. Why?

Because in the context of His time, finding a woman at the feet of a rabbi would have been unsettling. If there were other people there, and there likely were, they are probably thinking the same way as Martha. By His words to Martha, he is putting to bed any of their questions and concerns. By His words, He is saying loud and clear that this woman has a right to learn. And not just that she has a right, but that it is her responsibility. And in the context of the time, for Jesus to advocate for the spiritual education of women among his followers, equated to opening doors socially.

For a more detailed discussion, read “Jesus, Mary, and Martha: A Cultural Shift for Women.“

Jesus' treatment of women defied all the cultural and religious norms of his time.
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Jesus and the Woman at the Well  (John 4:6-4:29)

Again, take yourself back to the first century. In this case, you will find yourself in the region of Samaria. Imagine you are a woman who has been married five times and is now living with a man, unmarried. For that reason, you are most likely an outcast and that is why you are on your way to the well all alone at midday. All the other women go to the well in groups, in the cool of the morning, but to keep yourself from gossiping mouths you brave the hot sun. As you approach, a man is sitting at the well who proceeds to ask you for water and then has an amazing conversation with you.

What would have been the normal reaction of any other man in that culture? First of all, if they were “pious” they would not have been caught dead talking to you, a woman, alone. Men at that time didn’t even talk to their sisters in public alone for fear of what people might think. Secondly, they would have picked up on the clues and immediately determined that you were an outcast. A woman alone at a well at midday was a clear sign that she was less than respectable. It is probably the exact reason why the scripture says that His disciples “marveled” when Jesus talked to the Samaritan woman, although they knew Him well enough not to question His motives or actions.

But Jesus was not just any man. His actions prove it. He allowed himself to talk to a woman who was not chaperoned. He wasn’t worried about what other people would say or think. Rabbinic literature tended to hold the view that women were the ones to blame if a man faltered. In other words, if a man had impure thoughts, it was the woman’s fault for being, well, a woman. They were the source of indiscretion and it was best to just stay away from them. But clearly, that was not Jesus’ view.

He didn’t see a source of temptation that must be shunned, cast aside. In all honesty, what He did was scandalous in that culture, but He saw a person, a person with feelings and emotions and hurts. It is a beautiful thing what He did and a beautiful lesson for his male disciples.

(For a detailed discussion read, “Jesus Empowers The Woman at the Well” and/or download my Bible study on the subject. )

Jesus and the Women Who Touched His Garment (Luke 8: 42-48)

Imagine a woman at that time suffering for 12 years of “an issue of blood.” In today’s world, that would have been frustrating because of the inconvenience, but back then, her problem would have affected her relationships and livelihood. Because of Biblical law and religious tradition, this woman would have been considered ceremonially unclean in perpetuity. It was bad enough that she could not participate in any religious activity, but she could not touch anyone, otherwise, she would make them unclean as well. People would have reviled her as an untouchable. She was most likely an outcast who was either unmarried or divorced and that pretty much would have relegated her to a life of poverty.

Then she hears of this Rabbi who could perform great miracles in her town. Imagine the courage it took for her to work her way through a crowd knowing that she would be rubbing shoulders with strangers making each and everyone unclean. What if someone recognized her? What would they say? But this was her chance so she took it probably making every effort to conceal herself. When she finally reaches Jesus and touches His garment, she is instantaneously healed. He, of course, being Jesus, recognizes what has happened and asks, “Who touched me?”

The woman now knows she has been outed. The record says that she came trembling and confessed everything to Him. Why was she trembling? I would venture to say that because any other rabbi, Pharisee, or person would have chastised her for actions unbecoming of a good Jewish woman. How dare she, being in a state of uncleanliness dare to touch anyone, much less a rabbi? But Jesus does not respond that way, he praises her faith and tells her to go in peace.

This woman did not just walk away with the joy of being healed and finally being able to take part in Jewish life. She must have also walked away with a sense of worth that only the love and compassion of Jesus could bring.

For a more detailed discussion read, “The Woman with the Issue of Blood” and/or download my bible study on the subject.

Jesus, the Radical.

These three accounts are only a small sampling of the way Jesus empowered women. Jesus also:

Allowed female disciples to travel with him.

Allowed women to help finance his ministry.

Allowed women to be “evangelists” of the Gospel.

Included women in many of his parables and stories.

Jesus was also never married and never had sexual relations with women. He talked about an afterlife where there would be no marriage and therefore no sex. He stands in stark contrast to religious leaders who not only married but had multiple wives. While there is nothing wrong with sex in a marriage between one man and one woman, Jesus’ lack of focus on sex demonstrated how his attention was on the heart of women, not what he could get out of them.

While feminists may focus only on the fact that his twelve apostles were all men, Jesus pushed way past the bounds of his culture for the sake of women. He was bringing women out of the shadows of shame into places of honor. He was showing them that God also created them in His image and that they also had the right to the living waters. He paved the way for women who would play a central role in not only the growth of Christianity but in movements worldwide that would promote the rights of women.

So when the topic of Women’s Rights comes up, remember that none of it would have been possible without Jesus.

Want to dig deeper into this topic? Download my Bible Study “Jesus Empowers Women.”

Other Fruitfully Living articles about Jesus and Women that may be of interest:

• Jesus Empowers The Woman at the Well

• The Woman with the Issue of Blood

• Jesus Mary and Martha: A Cultural Shift for Women

• Extravagant Worship: Mary Anoints Jesus

References:

A Woman’s Place in the First Century 

Women in Ancient Israel 

Women in Rabbinic Literature

Jesus and Women by Kristi McLelland

Jesus Through Middle Eastern Eyes by Kenneth E Bailey

Dominion by Tom Holland

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