The Bible is full of women who played significant roles in the Bible. Eve, whose name means “life,” for she was “the mother of all living,” was the one who transmitted the Messianic seed, which led to the birth of Jesus Christ, the Savior of humanity (Gen. 3:15). In the patriarchal period, such women as Sarah, Rebekah, Rachel, and Leah, as well as Tamar, had a powerful impact on the course of salvation history. Their actions ensured the continuation of the Messianic line.
In the time of the Exodus, Israel owed its survival to women when Pharaoh decreed the killing of all the newborn male babies of Israel. The midwives (Exod. 1:15–17), and even the daughter of Pharaoh (Exod. 2:5) and other women (Exod. 2:7), are remembered in the Torah, the Pentateuch, as those who were instrumental in saving Israel, often at the risk of their own lives. Later, Deborah, the prophetess who judged Israel, is referred to as the one who “arose” and saved Israel in war (Judg. 5:7, NKJV). Rahab saved the spies and thus helped save Israel in their fight against the Canaanites. According to Matthew’s genealogy (Matt. 1:5), Rahab was the mother of Boaz who married Ruth and became an ancestor of the Messiah. In this lesson, we will focus on two important women who gave their names to biblical books: Ruth and Esther. Despite the differences in times and settings of their stories, in some ways these two women exemplify the character of the many women who God appointed to help save Israel.
Part II: Commentary
The history of ancient Israel may be said to be framed by the stories of Ruth and Esther. Ruth belongs to “the days when the judges ruled” (Ruth 1:1, NKJV), during the earliest period of Israel, at a time when the Israelite tribes were still settling in the Promised Land. Esther belongs to the time of the Persian exile. Aspects of Israel's history are sometimes linked with the voice of a woman, which is significant because, biblically, a woman often symbolizes a church. One then may ask: In what way do these two women typify God’s church, and what lessons may we, as God’s last-day church, learn from them?
It is also noteworthy that nomadic societies tended to give more importance to women than sedentary societies did. In light of this tendency, today, we may do well to consider how the voices and influence of Ruth and Esther, and their modern counterparts, may well be helpful in a world that becomes increasingly unsettled and violent.
Ruth or the Power of Kindness. Reading the story of Ruth through the lens of the plan of salvation during the end times is illuminating. The name of Ruth comes from a root meaning “friend, ally,” with the connotation of softness and freshness. The main theme of the book is kindness. There is no tension, no wicked person nor conflict nor criticism, nor even implicit bitterness in the beautiful and poetic story. Ruth is identified as a Moabite, a qualification that is used twice. The hero of the book is a foreign woman. The message of kindness that permeates the book is thus disconnected from any national belonging; kindness is universal and transcends the borders of all nations.
The story tells us that this Moabite was married to an Israelite husband who died; she decides, then, to follow her mother-in-law, Naomi, not only in her physical journey back to the land of Israel but also in her Israelite religion: “ ‘Wherever you go, . . . I will go; your people shall be my people, and your God, my God. Where you die, I will die’ ” (Ruth 1:16, 17, NKJV). The story begins, then, with an evangelistic success, although no report of the missiological strategy is given. Ruth was not converted by a sensational miracle in an evangelistic campaign. Ruth simply followed her mother-in-law out of love for her because she knew her and trusted her judgment.
Note that Naomi did not use any argument to convince Ruth to stay. On the contrary, Naomi even encouraged Ruth to return to her mother’s house (Ruth 1:8). Naomi stopped arguing with Ruth only when she “saw that she was determined to go with her” (Ruth 1:18, NKJV).
The next step of the story takes us to Boaz, Naomi’s kinsman, a wealthy farmer of whom Ruth humbly asks permission to glean some grain from his fields. The story says that Boaz spoke “ ‘kindly’ ” to her (Ruth 2:13, NKJV) and was generous with her (Ruth 2:8). It happens that Boaz is the only near kinsman who is willing to fulfill his responsibility as the go'el, the redeemer of the family. The verb “redeem” is a keyword of the passage (Ruth 4:4, 7, NKJV).
Note Ruth’s zeal and boldness in approaching her redeemer. Also note her humility, as she acknowledges her modest origins as a “ ‘foreigner’ ” (Ruth 2:10, NKJV) and her unworthiness in that she is “ ‘not like one of your maidservants’ ” (Ruth 2:13, NKJV). Note, too, her kindness toward her mother-in-law, a kindness that has been remarked upon by many people, including Boaz, her potential redeemer (Ruth 2:12). The biblical author never refers to Ruth’s faithfulness in her religious and ritual duties, as if her kindness toward others was enough evidence to convince her redeemer of her devotion.
The conclusion of the story is all the more striking: not only did Ruth marry Boaz, thus restoring the dignity of her family, but she received the greatest reward a family could receive, namely, its place in the genealogy of the Messiah. The legacy of the book is of high significance. Ruth was accepted in Israel, despite her foreign origin—perhaps, and paradoxically, because of her foreign origin, as emphasized in the book (Ruth 1:4, 22; Ruth 2:2, 6, 10–13, 21; Ruth 4:5, 10). In Jewish liturgy, the book of Ruth is read during the feast of Shavuot, also known as the feast of weeks or Pentecost, a celebration that is associated with the harvest and the gift of the law.
Esther or the Power of Beauty. Equally inspiring, as well as challenging, is reading the book of Esther in light of God’s plan of salvation during the last days of human history. Challenging because the book of Esther reads like a secular book, with no explicit religious content whatsoever. There is no reference to God. The course of events seems to run by itself, with no divine, miraculous intervention. All that transpires in the story depends on the shrewdness of Mordecai, a royal courtier, and on the beauty and bravery of Queen Esther, as well as upon timing (Esther 3:7, Esther 9:24). The roles of priest and prophet are totally absent from the story. Even the end of the story, with the killing of many people, raises suspicions about its spiritual value. More important, Esther and Mordecai’s Jewish identity did not prevent them from reaching the highest positions in the pagan court. Neither does anything in the book suggest a tension between them and that environment. No wonder many ancient rabbis and church fathers question the spiritual value of the book, even denying its canonical place.
Yet, this book is also an inspiration, precisely because of the problematic elements mentioned above. The lack of reference to God is, in fact, an important element that makes this book significant and relevant for us who live today in a secular and troubled world. The experience of the silence of God is already a paradoxical component of His providential presence. It happens that Esther is a queen at the very moment when the people are threatened. It also happens that the king, during a bout of insomnia, discovers an act of Mordecai’s loyalty which had saved the king’s life. On the other hand, the text clearly suggests that the Jewish people are protected. If Esther does not speak to the king, if she remains silent, “ ‘deliverance will arise . . . from another place’ ” (Esther 4:14, NKJV). Likewise, Jesus in His time uses a similar argument: “ ‘If these would keep silent, the stones should immediately cry out’ ” (Luke 19:40, NKJV).
Some commentators find evidence of God’s providence in the name of Esther, which they relate to the concept of hester panim, “hiding of the face,” an important dimension of God’s relationship with His people when He seems to be absent (see Isa. 8:17, Isa. 50:6, Isa. 53:3). The allusion to the Day of Atonement has also been noted on the basis of common elements, such as fasting, the idea of judgment, and the redemption of God’s people versus the destruction of the wicked. The ancient rabbis have supported this connection on the basis of the play on the words pur, “lot,” with the word kippur, the Day of Atonement. Also, the book of Esther ends with the same hope and perspective of “peace” and the seeking of “good” (Esther 10:3; compare with Ps. 122:8, 9, NKJV) as in the Day of Atonement.
Part III: Life Application
How may the following contemplations on Ruth and Esther be applied to your life?
Ruth: The fact that we believe we belong to God’s people and are very religious should not make us sad, angry, or proud, but it implies a serious code of ethics. Just as Ruth was kind and friendly with people around her, we should strive to be kind and friendly to people in our families and in the society around us. Also note Ruth’s humility. Ruth does not boast about her qualities or about her piety. Instead, Ruth feels unworthy and never judges others. Ruth is not involved in religious activism; she is not legalistic, thinking she deserves salvation on the basis of her works. She counts only on the grace of her mother-in-law and of the kinsman. Lastly, note that Naomi’s missionary method is essentially comprised of her gracious attitude and acts of kindness.
Esther: The story of Esther resonates well with life in our modern and secular world. Wherever we are and whatever we do—in the office, on the road, in college, or even in the family, amid our most menial tasks and humble duties—our presence is important and determines the salvation of others. Who knows whether we have come to a given place for such a time as this (Esther 4:14). Be wise—we do not always need to reveal immediately our religious identity (Esther 2:10, 20). Make yourself lovable, as did Esther (Esther 2:17). Vow to do whatever you can to solve your troubles, and trust in God’s grace to reverse the course of events.
Notes
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Key Text: Esther 5:2
Study Focus: Ruth 1, 2, 4; Esther 3:1–14
The Bible is full of women who played significant roles in the Bible. Eve, whose name means “life,” for she was “the mother of all living,” was the one who transmitted the Messianic seed, which led to the birth of Jesus Christ, the Savior of humanity (Gen. 3:15). In the patriarchal period, such women as Sarah, Rebekah, Rachel, and Leah, as well as Tamar, had a powerful impact on the course of salvation history. Their actions ensured the continuation of the Messianic line.
In the time of the Exodus, Israel owed its survival to women when Pharaoh decreed the killing of all the newborn male babies of Israel. The midwives (Exod. 1:15–17), and even the daughter of Pharaoh (Exod. 2:5) and other women (Exod. 2:7), are remembered in the Torah, the Pentateuch, as those who were instrumental in saving Israel, often at the risk of their own lives. Later, Deborah, the prophetess who judged Israel, is referred to as the one who “arose” and saved Israel in war (Judg. 5:7, NKJV). Rahab saved the spies and thus helped save Israel in their fight against the Canaanites. According to Matthew’s genealogy (Matt. 1:5), Rahab was the mother of Boaz who married Ruth and became an ancestor of the Messiah. In this lesson, we will focus on two important women who gave their names to biblical books: Ruth and Esther. Despite the differences in times and settings of their stories, in some ways these two women exemplify the character of the many women who God appointed to help save Israel.
Part II: Commentary
The history of ancient Israel may be said to be framed by the stories of Ruth and Esther. Ruth belongs to “the days when the judges ruled” (Ruth 1:1, NKJV), during the earliest period of Israel, at a time when the Israelite tribes were still settling in the Promised Land. Esther belongs to the time of the Persian exile. Aspects of Israel's history are sometimes linked with the voice of a woman, which is significant because, biblically, a woman often symbolizes a church. One then may ask: In what way do these two women typify God’s church, and what lessons may we, as God’s last-day church, learn from them?
It is also noteworthy that nomadic societies tended to give more importance to women than sedentary societies did. In light of this tendency, today, we may do well to consider how the voices and influence of Ruth and Esther, and their modern counterparts, may well be helpful in a world that becomes increasingly unsettled and violent.
Ruth or the Power of Kindness. Reading the story of Ruth through the lens of the plan of salvation during the end times is illuminating. The name of Ruth comes from a root meaning “friend, ally,” with the connotation of softness and freshness. The main theme of the book is kindness. There is no tension, no wicked person nor conflict nor criticism, nor even implicit bitterness in the beautiful and poetic story. Ruth is identified as a Moabite, a qualification that is used twice. The hero of the book is a foreign woman. The message of kindness that permeates the book is thus disconnected from any national belonging; kindness is universal and transcends the borders of all nations.
The story tells us that this Moabite was married to an Israelite husband who died; she decides, then, to follow her mother-in-law, Naomi, not only in her physical journey back to the land of Israel but also in her Israelite religion: “ ‘Wherever you go, . . . I will go; your people shall be my people, and your God, my God. Where you die, I will die’ ” (Ruth 1:16, 17, NKJV). The story begins, then, with an evangelistic success, although no report of the missiological strategy is given. Ruth was not converted by a sensational miracle in an evangelistic campaign. Ruth simply followed her mother-in-law out of love for her because she knew her and trusted her judgment.
Note that Naomi did not use any argument to convince Ruth to stay. On the contrary, Naomi even encouraged Ruth to return to her mother’s house (Ruth 1:8). Naomi stopped arguing with Ruth only when she “saw that she was determined to go with her” (Ruth 1:18, NKJV).
The next step of the story takes us to Boaz, Naomi’s kinsman, a wealthy farmer of whom Ruth humbly asks permission to glean some grain from his fields. The story says that Boaz spoke “ ‘kindly’ ” to her (Ruth 2:13, NKJV) and was generous with her (Ruth 2:8). It happens that Boaz is the only near kinsman who is willing to fulfill his responsibility as the go'el, the redeemer of the family. The verb “redeem” is a keyword of the passage (Ruth 4:4, 7, NKJV).
Note Ruth’s zeal and boldness in approaching her redeemer. Also note her humility, as she acknowledges her modest origins as a “ ‘foreigner’ ” (Ruth 2:10, NKJV) and her unworthiness in that she is “ ‘not like one of your maidservants’ ” (Ruth 2:13, NKJV). Note, too, her kindness toward her mother-in-law, a kindness that has been remarked upon by many people, including Boaz, her potential redeemer (Ruth 2:12). The biblical author never refers to Ruth’s faithfulness in her religious and ritual duties, as if her kindness toward others was enough evidence to convince her redeemer of her devotion.
The conclusion of the story is all the more striking: not only did Ruth marry Boaz, thus restoring the dignity of her family, but she received the greatest reward a family could receive, namely, its place in the genealogy of the Messiah. The legacy of the book is of high significance. Ruth was accepted in Israel, despite her foreign origin—perhaps, and paradoxically, because of her foreign origin, as emphasized in the book (Ruth 1:4, 22; Ruth 2:2, 6, 10–13, 21; Ruth 4:5, 10). In Jewish liturgy, the book of Ruth is read during the feast of Shavuot, also known as the feast of weeks or Pentecost, a celebration that is associated with the harvest and the gift of the law.
Esther or the Power of Beauty. Equally inspiring, as well as challenging, is reading the book of Esther in light of God’s plan of salvation during the last days of human history. Challenging because the book of Esther reads like a secular book, with no explicit religious content whatsoever. There is no reference to God. The course of events seems to run by itself, with no divine, miraculous intervention. All that transpires in the story depends on the shrewdness of Mordecai, a royal courtier, and on the beauty and bravery of Queen Esther, as well as upon timing (Esther 3:7, Esther 9:24). The roles of priest and prophet are totally absent from the story. Even the end of the story, with the killing of many people, raises suspicions about its spiritual value. More important, Esther and Mordecai’s Jewish identity did not prevent them from reaching the highest positions in the pagan court. Neither does anything in the book suggest a tension between them and that environment. No wonder many ancient rabbis and church fathers question the spiritual value of the book, even denying its canonical place.
Yet, this book is also an inspiration, precisely because of the problematic elements mentioned above. The lack of reference to God is, in fact, an important element that makes this book significant and relevant for us who live today in a secular and troubled world. The experience of the silence of God is already a paradoxical component of His providential presence. It happens that Esther is a queen at the very moment when the people are threatened. It also happens that the king, during a bout of insomnia, discovers an act of Mordecai’s loyalty which had saved the king’s life. On the other hand, the text clearly suggests that the Jewish people are protected. If Esther does not speak to the king, if she remains silent, “ ‘deliverance will arise . . . from another place’ ” (Esther 4:14, NKJV). Likewise, Jesus in His time uses a similar argument: “ ‘If these would keep silent, the stones should immediately cry out’ ” (Luke 19:40, NKJV).
Some commentators find evidence of God’s providence in the name of Esther, which they relate to the concept of hester panim, “hiding of the face,” an important dimension of God’s relationship with His people when He seems to be absent (see Isa. 8:17, Isa. 50:6, Isa. 53:3). The allusion to the Day of Atonement has also been noted on the basis of common elements, such as fasting, the idea of judgment, and the redemption of God’s people versus the destruction of the wicked. The ancient rabbis have supported this connection on the basis of the play on the words pur, “lot,” with the word kippur, the Day of Atonement. Also, the book of Esther ends with the same hope and perspective of “peace” and the seeking of “good” (Esther 10:3; compare with Ps. 122:8, 9, NKJV) as in the Day of Atonement.
Part III: Life Application
How may the following contemplations on Ruth and Esther be applied to your life?
Ruth: The fact that we believe we belong to God’s people and are very religious should not make us sad, angry, or proud, but it implies a serious code of ethics. Just as Ruth was kind and friendly with people around her, we should strive to be kind and friendly to people in our families and in the society around us. Also note Ruth’s humility. Ruth does not boast about her qualities or about her piety. Instead, Ruth feels unworthy and never judges others. Ruth is not involved in religious activism; she is not legalistic, thinking she deserves salvation on the basis of her works. She counts only on the grace of her mother-in-law and of the kinsman. Lastly, note that Naomi’s missionary method is essentially comprised of her gracious attitude and acts of kindness.
Esther: The story of Esther resonates well with life in our modern and secular world. Wherever we are and whatever we do—in the office, on the road, in college, or even in the family, amid our most menial tasks and humble duties—our presence is important and determines the salvation of others. Who knows whether we have come to a given place for such a time as this (Esther 4:14). Be wise—we do not always need to reveal immediately our religious identity (Esther 2:10, 20). Make yourself lovable, as did Esther (Esther 2:17). Vow to do whatever you can to solve your troubles, and trust in God’s grace to reverse the course of events.
Notes