Foreword


The value of godly women is incalculable. God’s Word says of the virtuous woman that "her price is far above rubies" Prov.31.10. Peter reminds us that a woman’s adornment of "a meek and quiet spirit … is in the sight of God of great price" 1Pet.3.4. Their prayers, their piety, their pattern and their presence, at home, in the assembly and in the world, are invaluable. Martin Luther said, "Earth has nothing more tender than a woman’s heart when it is the abode of piety." It has been said that when God raises up a man, he influences his own generation; but when God raises up a woman, she influences the next generation.

Contrary to widespread misconception, the Bible elevates the status of women; highlights the need and desirability of virtuous womanhood and the ennobling influence and blessing they bring. In days of declining moral standards and increasingly vociferous challenges to the authority of God’s Word, the need for women of this calibre was never so great. They can, to an extent men cannot, by their dress and deportment, commend visibly Christian testimony and in so doing, often incur the ridicule and derision of an ungodly world.

In this, the seventh volume in the "Glory" series, the authors draw attention to those radiant examples of godly womanhood who are found, thankfully, in every age. Names like Sarah, Ruth, Abigail, Esther, Priscilla, Phebe and Mary readily come to mind; filling a niche for God, meekly and unostentatiously, for His glory.

Again we express hearty thanks to our brethren who have made many sacrifices to communicate to us the ministry they have gleaned after many hours of diligent study of the Word of God. We are convinced that the truth conveyed in this volume is most relevant in these days and it is our prayer that all who read the book will benefit from the shining example of godly women, in their dignity, diligence and devotion.


Roy Reynolds, N. Ireland, January 2013

Godly Women in Genesis


by William M. Banks, Scotland



INTRODUCTION

TYPICAL LESSONS

PRACTICAL LESSONS

CONCLUDING REFERENCES

A FINAL WORD

INTRODUCTION

The book of Genesis contains many references to women. Indeed, references to women in our Bibles occur mainly in the early pages and then again in the New Testament Scriptures. Matheson1 makes the interesting observation that "The hall of entrance and the hall of exit are each occupied by a picture of a woman … she appears only in the morning and in the evening of the Bible story." The overall story is one of the dignity and glory and liberation of womanhood. Without the Scriptures woman would not have the place of dignity in the assembly and in society which she currently occupies.

1Matheson, George. "The Representative Women of the Bible". Hodder and Stoughton, 1907.

When we come to Genesis in particular, her importance is emphasied by the various and numerous references to women. The story moves effortlessly from Eve to Asenath. The emphasis, character and doctrine are all being developed to teach important practical and typical lessons but all in the context of daily living and without unnecessary embellishment. The problems, family issues and inevitable mistakes are all there. They are ordinary people, of like passions, facing the day-to-day experiences still known to us today.

The story moves from the period of innocence and joy to failure and heartbreak in the case of Eve to the opposite experience in the case of Asenath: from obscurity to sharing in the universal glory of Joseph without her ever knowing the experiences of sorrow and sadness that led to it. In between, the picture fluctuates between the ‘steadfast’ attitude and yet at times, the apparently harsh treatment meted out by Sarah. The spiritual, ‘far-seeing’ Rebekah graces the scene with her beauty and altogether unique introduction; "... wilt thou go... I will go" Gen.24.58, coupled with her being the recipient of a Divine revelation which would encapsulate the development of nations for centuries. The ‘placid’ Rachel is willing at times to play ‘second fiddle’ to her older sister Leah and satisfied, at least for a time, to wait and let things take their course.

There are, of course, different ways of looking at the lessons to be learned. It will be helpful to do this in two ways: firstly to look at the typical significance of the women in Genesis and, secondly, to look at the practical lessons which can be learned from their lives. While the overall title of this book is "The Glory of Godly Women" there are times when even the best have failures from which we can learn.

The typical lessons will be examined as follows with each being a picture of the Church in its dispensational setting. This was suggested initially in a message given many years ago but the following is a development:

Eve – the Church seen as the fruit of Divine purpose

Sarah – the Church seen as the call of Divine sovereignty

Rebekah – the Church seen as the subject of Divine counsel

Rachel – the Church seen as the object of Divine love

Asenath – the Church seen as the sharer of Divine glory



Following this the practical lessons from each will be emphasised to bring out the variety of characteristics that marked them and to learn appropriately for our day. In this connection the following features will be considered:

Eve – the problem of Satanic deception, 1Tim.2.14

Sarah – the beauty of willing submission, 1Pet.3.6

Rebekah – the wisdom of spiritual perception, Gen.25.27

Rachel – the consistency of shepherding devotion, Gen.29.9

Asenath – the quietness of thrilling association, Gen.41.45

In addition to the above, concluding references will be made to a number of other women in Genesis to ensure an appropriate coverage, including wives (Noah’s, Lot’s), daughters (Lot’s), a harlot (in the genealogy – and "more righteous" than Judah!) and sundry besides.

TYPICAL LESSONS

Each of the above women will be considered in turn to observe the typical lessons in relation to the church.

Eve – The Fruit of Divine Purpose

It was not good that the man should be alone. But in spite of all cattle, fowl and beasts of the field coming before Adam and he giving them names, indicative of complete control, superiority and sovereignty; "there was not found an help meet for him" Gen.2.20. What was to be done? How could the problem be remedied? It required a dramatic event. "And the LORD God caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs, and closed up the flesh instead thereof; and the rib, which the LORD God had taken from man, made [builded – Newberry] He a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed" Gen.2.21-25.

Several features should be noted in the above:

The creation of Eve required a deep sleep in Adam. The sleep is undoubtedly a picture of the death of Christ. So the Church (the Body of Christ) is the fruit of His death in the implementation of Divine purpose.

Eve was builded from Adam’s side. The word used for "rib" in this passage occurs 33 times in our Bibles and is only translated "rib" in this passage. The usual translation is "side". The Lord Jesus said in Matt.16.18 "I will build My church". Before the Church could be introduced in Acts 2 the death of Christ had to intervene.

Eve as a picture of the church is seen in several particulars:

She was in Adam: so we were in Christ – "before the foundation of the world" Eph.1.4

She was taken from Adam: so we too – "Christ: from Whom the whole body … maketh increase … unto the edifying of itself in love" Eph.4.15,16

She was for Adam: so "we are ambassadors for Christ …" 2Cor.5.20

She was presented to Adam: so the church is one day going to be presented to Him "a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish …" Eph.5.27; see also 2Cor.11.2; Jude 24; and Rev.19.7,8.

It would be a pity to miss the Divine ideal in this first marriage which is particularly emphasised in these verses. The Lord makes reference to them in Matthew chapter 19 and Paul in Ephesians chapter 5: a leaving, a cleaving and a being: one man, one woman for one life!

An interesting reflection too is that the death of Christ is pictured in Genesis chapter 2 before the entrance of sin in chapter 3. Sin did not take God by surprise: the remedy was there before ever the problem arose!

Sarah – The Call of Divine Sovereignty

Sarah is always seen in intimate association with Abraham. Even in her first introduction in Genesis chapter 11 this intimacy is recognised. She was "Abram’s wife" v.29 (presumably married in Chaldea) and Terah’s "daughter in law" v.31. She seems to move uncomplainingly and submissively with no thought of imposing her own will. Since God called Abram, then Sarai (my princess) will respond gladly and follow her husband. This is confirmed by the reference in Isa.51.2: "Look unto Abraham your father, and unto Sarah that bear you: for I called him alone, and blessed him, and increased him.". Clearly the threefold reference to "him" is inclusive of Sarah (cf. Gen.5.2). In Abraham she is seen as part of the call of Divine sovereignty.

But there is one thing introduced in Genesis that is going to present problems later. "Sarai was barren; she had no child" Gen.11.30. Barrenness was regarded seriously in those days. The regular reference to it is indicative of the sadness it brought to the wife in question e.g. Rebekah in Gen.25.21; and Rachel could anger even Jacob by her appeal "Give me children, or else I die" Gen.30.1.

How is the problem going to be solved? Indeed there are really two problems – the barren background and the need for a seed. The call of Divine sovereignty is going to provide the answer: a people being called out of the barrenness of the world. The call cannot go unanswered. If God calls, the effect must be dramatic and certain. "And we know that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the Firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified" Rom.8.28-30.

The call of God is going to lead to many children, in this passage called "brethren" who in Divine purpose are going "to be conformed to the image of His Son"; the very objective of predestination. This will lead to rejoicing for the previously barren: "Rejoice, thou barren that bearest not; break forth and cry thou that travailest not: for the desolate hath many more children than she which hath a husband" Gal.4.27. The call in Divine sovereignty will lead to a multitude called out of the barren wilderness of this world, linked eternally to Christ and conformed to His image and will lead to eternal rejoicing and "singing" Isa.54.1.

Rebekah – The Subject of Divine Counsel

The introduction of Rebekah in Genesis chapter 24 is filled with interest. In Genesis chapter 22 the death and resurrection of Christ have taken place in type, in the offering of Isaac on the altar. The words of Abraham are staggering in their assertion and in their simple but profound faith: "Abide ye here with the ass; and I and the lad will go yonder and worship and come again to you" v.5. "Worship" and "come again"! The presentation of his "only … Isaac" on the altar was to be an act of worship but the fact of his resurrection was certain and an indication of faith, "come again" – not alone but with Isaac!

In Genesis chapter 23 there is a picture of the setting aside of Israel in the death of Sarah. (It is appreciated that Sarah is now being seen in a different light from that indicated above; but a double intention is not unknown elsewhere e.g. Jonah). However, the very place of her burial is indicative of the fact that the setting aside is not permanent. Machpelah indicates "double" or "a doubling" according to Newberry, and this has been interpreted as not only an entrance but an exit, a way in (in burial) and a way out (in resurrection). The setting aside of the nation is not permanent as Romans chapter 11 teaches clearly.

After the death and resurrection of Christ and the setting aside of the nation there is the introduction, in picture, of the Church in chapter 24. Rebekah knows nothing of what has been happening behind the scenes in the consultations between Abraham and his servant: "Thou shalt go … and take a wife unto my son" v.4. There is a third party between the father and the son. The counsel has taken place, the oath has been made, v.9; the agreement will be obeyed and implemented, and all this is entirely unknown to Rebekah. She is busy at home shepherding, feeding, and working by a well and unknown to her, she is the subject of counsel, prayer and interest.

It is amazing to think that before ever a member of the Church existed, Divine counsel had been in operation. "Let Us" is the language of Gen.1.26. The same kind of language, with even more pathos if possible, is used by the apostle as he unfolds the "mystery of Christ": "If ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation He made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of His power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Who created all things by Jesus Christ" Eph.3.2-9.

The details are staggering: "in other ages … not made known … from the beginning … hid in God". The counsels of eternity had been at work with the Church as the subject! And what is the glorious outcome? The Gentiles are fellow-heirs of the same inheritance, fellow-members of the same body and fellow-partakers of the same promise – there is one new man in Christ.

How did Rebekah come into the good of the counsel? "Wilt thou go? … I will"! The blessings into which she came were incalculable, Gen.24.53, and she was led to the man who was longing to see her and to shower upon her further blessing.

Rachel – The Object of Divine Love

Jacob had had a torrid time at home with his playboy brother. A quiet, unassuming lad happy within the home environment, could not understand the need for the field (the world) where his brother spent most of his time. He was "a plain [quiet, perfect] man dwelling in tents [a pilgrim Heb.11.13]" Gen.25.27, and thus a ‘perfect pilgrim’. It was not surprising therefore that things became difficult at home (his brother in addition to earlier misbehaviour was involved in an "unequal yoke" in marriage). Jacob was exhorted by his father and mother to leave home to find a bride. Clear direction is given to him by God in several particulars (an excellent example for any young person looking for guidance as to a godly partner) and he arrives at the well in Haran, Gen.29.2.

While there and undoubtedly seeking God’s guidance "Rachel came with her father’s sheep: for she kept them" Gen.29.9; a shepherd meeting a shepherdess! His heart must have pounded; love at first sight; he was able to move a stone from the well’s mouth which normally took several shepherds to accomplish, v.8! "Love is strong as death" S of S.8.6. Divine guidance has brought them together.

The ‘knot’ is not yet tied; further service will be necessary; a demanding and wily and deceitful prospective father-in-law will demand his pound of flesh. He knows from only a short period of service the kind of devoted worker Jacob is, and he will yet learn more in the future: "I have learned by experience that the Lord hath blessed me for thy sake" Gen.30.27, but meantime if Rachel’s hand is to be given to him then he must serve seven years.

"And Jacob loved Rachel: and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her" Gen 29.18-20.

Seven years but a few days! What love; what devotion; what patience; what endurance! But he is deceived; Leah is given and not Rachel. Another seven years are necessary. Will he agree? His love has not waned, his devotion is intact, his further service is assured and well does wily Laban know it.

It is still only a faint picture of the love of Christ for His Church. What distance will He not go? What endurance, what forsaking, what darkness, what depth, what shame, what ignominy! He too justify His ‘home’ in obedience to His Father and knew the guile and rejection of His enemies; but pre-eminently showed the extent of His love in His death by crucifixion. The Church was the object of that Divine love: "Christ … loved the church, and gave Himself for it" Eph.5.25. No service was too demanding, no sacrifice too great, no shame too ignominious – the love of Christ met the demand, bore the sacrifice and endured the shame!

Asenath – The Sharer of Divine Glory

Little is known of Asenath. There are only three references to her in the Scriptures, Gen.41.45,50 and 46.20. However, the circumstances of her introduction are altogether interesting. Her husband Joseph has been through the mill: the hatred and envy of his brethren led to a pit; the evil eyes and cunning of a woman led to a prison.

But God was in control. "He called for a famine upon the land: He brake the whole staff of bread. He sent a man before them, even Joseph, who was sold for a servant: Whose feet they hurt with fetters: he was laid in iron [iron entered his soul, Newberry]: Until the time that His word came: the word of the Lord tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom" Ps.105.16-22.

And so the providence of God led to the palace. However, he was not going to be alone in the palace. He was going to be accompanied by his bride. Sure, she had never known the hatred, the evil, the envy, the jealousy but she would know the glory! She is introduced in the very context of exaltation and glory. "And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph’s name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt" Gen.41.39-45.

Observe the details in relation to Joseph – "set thee over all … bow the knee … ruler over all … over all the land". These are the circumstances in which Asenath is introduced. She is going to be seated in Joseph’s chariot to enjoy the accolade given to him, to watch the knees being bowed and to share in the glory which is rightfully his.

How all this beautifully depicts for us the glory which awaits the Church. We have never experienced what He has: we have never known the pit; "I sink in deep mire, where there is no standing" Ps.69.2; we have never known the prison "He was taken from prison and from judgment; and who shall declare His generation?" Isa.53.8; it will be declared and that in glory!; we have never known the loneliness and suffering of Calvary – but one day we are going to share in the glory.

Hear the language of Scripture: "When Christ, Who is our life, shall appear, then shall ye also appear with Him in glory" Col.3.4. "He shall come to be glorified in His saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ" 2Thess.1.10-12. Observe here the double reference to glory! There was suffering for Christ but the glory is to follow; not only for Him but for the Church as well, one day to be the sharers of Divine glory.

PRACTICAL LESSONS

Each of the women has been considered typically, now each will be considered practically to learn some lessons for today.

Eve – The Problem of Satanic Deception

The Scene Set

Circumstances could not have been more favourable. The bounty of the garden was at the disposal of Adam and Eve. The environment was excellent; the food was plentiful and delicious. The garden was a place of beauty later to become the epitome of all that was desirable, pleasant and worthy, Ezek.32.35; Joel 2.3. There was but one restriction, but while the restriction was made to test the man’s and the woman’s devotion and fidelity to their Creator, it was encapsulated in a veritable banquet: "And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" Gen 2.16,17. "Every tree … freely eat … but …"! There was no need to starve!

The Entrance of Satan

Into such a scene comes Satan. Of course he doesn’t come as a roaring lion; he is careful to take a form in which it is possible to deceive or beguile. Genesis chapter 3 is introduced with the words "Now the serpent" v.1. The word for serpent is derived from a root meaning to hiss or to whisper and hence refers to a serpent as we understand it. However, the being thus described is not linked with "creeping things" but with the "beasts of the field".

Campbell Morgan2 makes a most interesting observation. He points out that the reference to this event in 2Cor.11.3, "I fear lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ" is later followed by the assertion that, "Satan himself is transformed into an angel of light" v.14. With that background he quotes from Isa.14.29 "Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s (05175 Strong) root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent (08314 Strong)". The first word for serpent in this verse is the same as that used in Genesis chapter 3. The second word for serpent is however, that for "seraphim" or "flying seraph". This latter is the "fruit" of the former. Interestingly the two words are combined in Numbers chapter 21 – "fiery serpent" (08314), v.8, and "serpent" (05175), three times in v.9.

2Morgan, G. Campbell. "The Analysed Bible – the Book of Genesis". Hodder and Stoughton, no date.

Morgan therefore concludes as follows, "a comparison of these passages will help us to understand the Genesis story. Eve was beguiled by the serpent, that is, Satan, who fashioned himself as an angel of light. In order to appeal to her through the material, he took possession of a beast of the field, more subtle, that is more cautious than any other; and transformed it into the appearance of a fiery seraph or in the words of Paul, "an angel of light". If this interpretation be accepted, it is at least easier to understand the willingness of the woman to listen; and this is in harmony with the whole Biblical revelation of Satan and his methods".

If he was going to deceive it would have been inappropriate to approach in all the horror of his evil nature. The subtlety was seen in the approach adopted. The first line of attack was on the basis of man’s relationship with God. Her confidence in God on the fundamental basis of faith must be attacked: doubt must be inferred regarding the authenticity of the Divine Word, "yea, hath God said?" v.1. This is followed by misquotation and addition to the specific word of God by Eve. The lie of Satan follows in full force, with an implied assertion that God is withholding from them something that would raise their ego and give them further knowledge that would lead to a reduced requirement for faith in God. The fundamental relationship between man and his Creator is being undermined.

She saw, she took, and she ate as totally deceived, "and gave also to her husband with her; and he did eat" v.6; not that he was deceived, but out of association with and presumably love for his wife. Disobedience led to death the moment they ate, leading to further disaster and defeat and all the horrors that the entrance of sin has brought.

The Lessons to be Learned

Let us learn the lessons: Satan is a mighty foe capable of using a variety of techniques and is intent on breaking the fundamental and vital principle of faith linking man and God. The same worldly allurements that Eve saw are still very much to the fore: "good for food … pleasant to the eyes … to be desired to make one wise" v.6. Very little has changed in six millennia! "The lust of the flesh … the lust of the eyes … the pride of life" are all "of the world" 1Jn.2.16. How careful we need to be!

Thankfully, God intervened in salvation and Eve became "the mother of all living" v.20.

Sarah – The Beauty of Willing Submission

Sarah and Abraham

In Sarah’s relationship with Abraham she moves quietly on the page of Scripture. She does assert herself in relation to her maid but even here it should be remembered that she would not have had an Egyptian maid apart from the defection of Abraham!

She moves uncomplainingly and in subjection and obedience to Abraham, 1Pet.3.6, from Ur of the Chaldees to Haran to Canaan and alas even to Egypt. In this latter connection Morgan comments, "we have the startling situation of the chosen mother of the promised seed in the harem of Pharaoh". Abraham having taken one step on the downward road, takes another, and in an attempt to secure his own safety, compromises his wife’s fidelity. (Alas, he does it later as well). It is sad when a pagan king has to reprimand the head of the chosen race! Be careful about implicating others in our folly!

Sarah and Hagar

Even Sarah’s patience snaps, Genesis chapter 16. The lack of a child seems to have become unbearable: "go in unto my maid" v.2. Of course, Abraham should never have consented. Deviation from the Divine ideal, articulated clearly in the first marriage in Genesis chapter 2, leads immediately to problems in the home as it always does (see 1Samuel chapter 1).

Sarah deals rather harshly with her maid. It is strange how actions taken without due consideration of the consequences backfire so quickly. By implication Abraham is blamed: the maid leaves the home, apparently on the way back to Egypt, and discord ensues. Hasty actions taken without due recourse to Divine guidance can only bring grief. There will be a great nation from Hagar’s womb but at what cost. It is not only going to last for a short time; the repercussions are still vibrating through the Middle East today!

If the news of conception caused grief, the mocking of "the son of Hagar the Egyptian …" (not "Ishmael" though of course it was him, but the source is emphasised, Gen.21.9) at the weaning of Isaac is intolerable. Even apparently harsher treatment now ensues. The word of Sarah has to be adhered to: "Cast out this bondwoman and her son for the son of this bondwoman shall not be heir with my son, even with Isaac" Gen.21.10. Hagar is banished rather ignominiously before God intervenes and hears "the voice of the lad" Gen.21.17.

Sarah and the Believer

The spiritual lessons from all of this are developed interestingly in the Epistle to the Galatians. The bondmaid, the freewoman; the flesh, the Spirit; two covenants; mount Sinai (Jerusalem which now is), Jerusalem which is above (Galatians chapter 4). What contrasts! What is the conclusion? "… so then, brethren, we are not children of the bondwoman, but of the free" v.31. We are linked eternally to the true Son and able to cry from the heart "Abba, Father" v.6, not as the lisping of an infant but as the heart cry of full grown sons.

Eventually Sarah’s faith, Heb.11.11, wins through and she conceives seed at a great age, and Isaac is born. The revelation to Sarah is given in the serenity of an almost casual domestic setting through angelic agency, Genesis chapter 18. There is no evidence of fear or indeed ecstasy. The woman whom Peter uses as an example of submission to her husband is happy to be available in God’s hands.

Rebekah – The Wisdom of Spiritual Perception

The Revelation

The marriage has taken place all within permitted spiritual parameters. Isaac and Rebekah are the ideal couple, Genesis chapter 24. Twenty years have passed and no family! Why the barrenness? What is to be done? Isaac did what all believers should do in circumstances of barrenness personally or collectively, he "entreated the LORD for his wife" Gen.25.21. The Lord was entreated and Rebekah conceived. Is the problem over? "the children struggled together within her" Gen.25.22; cf. Gal.5.17. She now enquires of the Lord.

The revelation she receives is quite staggering. It will influence her thinking and behaviour for the rest of her life. Her relationship with Isaac (with whom, no doubt, she shared the revelation) and her boys will be regulated by it. "Two nations … two manner of people … the elder shall serve the younger" Gen 25.23. The subsequent history of Israel will be determined by the revelation. Paul would later use it as an affirmation of Divine sovereignty in election, Rom.9.10-13. There can be no doubting the spiritual calibre of Rebekah that will be affirmed in later activity, but is seen here in the willingness of God to vouchsafe such a profound revelation to her.

Her spiritual standing is further enhanced when her love for Jacob is emphasised. Not for any ulterior motive, as was the case with Isaac’s love for the worldly and "fornicating" and "profane" Esau Heb.12.16, but simply because of the pilgrim quality of the lad "… Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob" Gen.25.28.

The Manipulation

The divided parental affections however, were to have serious repercussions. The old Isaac whose "eyes were dim, so that he could not see" Gen.27.1; (cf. 2Pet.1.9, he could not see afar off!) is going to bless the spiritually insensitive Esau in spite of, and in contradistinction to, direct Divine revelation. What a tragedy if that had happened. Rebekah realises the awful seriousness of such a move and manipulates the circumstances to Jacob’s advantage. Rather than using Jacob as a pawn between her and her almost blind husband, she should have justify things with God and not caused the sensitive Jacob to play-act and lie. No doubt he felt totally out of his comfort zone, but the far-sighted Rebekah did see a real problem.

The sad consequence for her was that shortly Jacob must leave the home, and she would never (so far as the record indicates) see her beloved boy again. Even those with spiritual insight can at times delve into areas to seek to implement the Divine plan and leave themselves with heartbreak as a result.

Rachel – The Consistency of Shepherding Devotion

The Shepherdess

The introduction of Rachel is full of beauty. "Rachel came with her father’s sheep: for she kept them" Gen.29.9. What a thrill this must have been to the heart of another shepherd who was waiting by the well to which she came! a shepherdess and a shepherd meeting at a well. The spiritual significance is surely not difficult to see. God is always looking for believers with shepherd hearts and when this is enhanced by acquaintance with the Word as pictured in the well, the conclusion is evident! Here was Rachel meeting the man who was to be her husband, and doing it in circumstances which evidenced Divine guidance, and to result in the production of the future "revealer of a secret" and the "saviour of the world" Gen.41.45, (Newberry margin). The prophetic significance is evident!

The Sorrow

It was not all going to be plain sailing, however: it seldom is. There are going to be times of sorrow (a wily father is going to put her sister before her); years of jealousy and bitterness (when a fruitful sister almost overwhelms her); years of barrenness (when in spite of crying to God, "God remembered Rachel, and God hearkened to her, and opened her womb" Gen.30.22) a seed seemed afar off. The cry is eventually heard however, and the result was a son of outstanding quality.

The Final Journey

The problems are still not over. She is to accompany her husband back from Haran to Hebron. She never reaches it however and in a chapter that records no less than three deaths, Genesis 35, Rachel dies at Ephrath, having just given birth to her second son. She calls him Benoni (son of my sorrow) but his far-seeing father has another name for him, Benjamin, son of my right hand. "And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave" 35.19,20. And so it is that the sorrow of death produces a Son of the right hand: "… the sufferings of Christ, and the glory that should follow" 1Pet1.11.

Asenath – The Quietness of Thrilling Association

As indicated earlier, there is little said of Asenath in the Scriptures. It would have been of interest to know how she felt when her husband was promoted to be the Prime Minister of Egypt. What must have been passing through her mind when she rode in the second chariot and the multitudes were bowing the knee before Joseph and acclaiming his worth and straining to hear his every word? We will never know, but the very lack of detail is perhaps the lesson in itself! Should we not be wondering, anticipating, thrilling and, as a result, worshipping, as we ponder the scenes of millennial splendour which await the One with Whom we will be eternally associated; when He receives the acclaim of a wondering world and when every knee will bow to Him and "every tongue … confess that Jesus Christ is Lord, to the glory of God the Father" Phil.2.11. May we quietly and thoughtfully thrill at the prospect that awaits us.

CONCLUDING REFERENCES

There are a number of unnamed women in Genesis who nevertheless contributed significantly to the development of Divine truth and indeed the development of the race. Among these are wives, daughters, and indeed in one interesting case finding herself in the genealogy of our Lord, a harlot.

Wives

Noah’s wife and his son’s wives were responsible for the replenishing of the earth. Without them there would have been no human race; we simply wouldn’t be here! They were clearly obedient to God’s Word, disciplined in behaviour and willing adherents in the ministry of Noah. This is surely a lovely lesson to wives, to sons and to daughters-in-law!

Lot’s wife is altogether different. She was an unwilling conscript in leaving Sodom (angels took her by the hand to lead her out! Gen.19.16), while the city was under Divine discipline, and about to be the object of Divine judgment. She clearly enjoyed the high life in Sodom, as the wife of an important politician, and was reluctant to leave. Her delay ended in disaster. Let us not be slow to flee: fornication, 1Cor.6.18; from idolatry, 1Cor.10.14; from the love of money, 1Tim.6.11; youthful lusts, 2Tim.2.22, and to understand the implications of the Lord’s words "Remember Lot’s wife" Lk.17.32.

Daughters and a Harlot

Lot’s daughters remind us of the awful consequences of drunkenness and incest, Gen.19.30-38. They had little respect for their old father, sadly, not an uncommon feature of present society. His apparent willingness to imbibe drink and their willingness to be involved in incestuous relationships led to the birth of two boys, Moab and Ammon. They were to be the progenitors of nations which would be a thorn in Israel’s side for centuries. What might be thought of as relatively insignificant acts done in secret can have devastating consequences for years to come and on a wide and divergent scale.

It is a sad reflection when a woman who plays the harlot is more righteous than a son of Jacob. Judah has to admit that Tamar had been more righteous than he, Gen.38.26. Yet, in spite of their failure, in the wondrous grace of God both he and she are included in the Lord’s genealogy, Matt.1.3.

A FINAL WORD

Many lessons have been learned in our survey of the women of Genesis. The typical lessons from this earliest seed plot of Holy Scripture have indicated to us the thoughts of God for His people as He looked down the aeons of time. The picture is clear: it is not good that the man should be alone, and over the centuries a bride will be won for His Son but not without cost and immeasurable cost at that. The practical lessons must not be lost. God desires that those who are going to be thus eternally linked with the Lord Jesus have features corresponding to the high calling which is theirs. May this be the case!

Godly Women in Exodus



INTRODUCTION

THE HEBREW MIDWIVES – CHAPTER 1

THE MOTHER OF MOSES – CHAPTER 2

THE SISTER OF MOSES – CHAPTER 2

THE WISE HEARTED WOMEN OF THE TABERNACLE – CHAPTER 35

CONCLUSION

INTRODUCTION

There are not many women mentioned in the book of Exodus, and of those that are mentioned not all are identified by name. In some cases there is not enough information given to substantiate the description of being godly. In this chapter we will examine the godliness of life seen in Moses’ mother and Moses’ sister, both chapter 2; the Hebrew midwives, chapter 1; diligent women who spun material for the tabernacle, chapter 35.

It is interesting to note that some of those who are obviously godly are also anonymous when first mentioned. For instance, Moses’ mother is introduced as "a daughter of Levi" 2.1; "the child’s mother" 2.8. Moses’ father and mother are unnamed when they first appear on the page of Scripture but are later named as "Amram" (father) and "Jochebed" (mother) in 6.20. As a very practical observation, we should take encouragement from the fact that anonymous but faithful people were used of God to accomplish His purpose in very difficult days. Not many believers achieve widespread fame; indeed, few are noticed outside their own small circle of acquaintances. That does not diminish their worth in the eyes of God, nor does it lessen their usefulness to God if they are prepared to live a godly life. To be well known is not a prerequisite to working for God.

THE HEBREW MIDWIVES – CHAPTER 1

The nation of Israel had an inauspicious beginning in the great story of redemption in Exodus: "Seventy souls ... in Egypt" 1.5. Yet, in spite of that small commencement, they have an illustrious exodus from Egypt when the Lord brought "the children of Israel out of the land of Egypt by their armies [hosts]" 12.51. The children of Israel, who were so few in number in v.1, grew to become "fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them" 1.7. The descendants of thirteen men grew to such an extent that Pharaoh sensed the threat of their greater numbers and devised a plan to prevent any further growth. He said, "let us deal wisely [shrewdly] with them, lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land" 1.10.

The edict of Pharaoh most likely struck fear into the hearts of the people of Israel. But the leader of the greatest civilisation of that time didn’t appreciate that by it he had set himself on a course against the will of God. The people of Israel had nothing to fear; God was going to preserve and deliver them from Pharaoh’s violent plans and evil grasp. You may find yourself in a situation where someone has evil intentions to cause you harm, perhaps in work or in the community. When God’s eye is upon you, you have nothing to fear. As it was with Israel in Egypt, there may even come a time when the opposition and danger reach such a pitch, it seems that all hope is lost. Remember, while you live in the will of God, no-one can ever do you any long-term harm. God is in control and will bring to nothing the plans of those who oppose Him.

If Israel had nothing to fear, Pharaoh had everything to fear; for any man who picks a fight with God will never win! Pharaoh was mistaken on a number of counts. He thought that Israel would be able to leave Egypt by force of numbers; "lest they multiply ... and so get them up out of the land" 1.10. They certainly were going to "get up out of the land"; not because they were strong in numbers but because God was with them. Pharaoh assumed that Israel would get themselves out of Egypt by means of war; "and it come to pass, that, when there falleth out any war ... they fight against us, and so get them up out of the land" 1.10. There definitely was going to be a fight involved in delivering Israel; not Israel fighting against Pharaoh but Pharaoh fighting against Israel’s God. Pharaoh’s plan was to weaken the children of Israel by persecution. He got it all wrong! The more he persecuted them the stronger they grew, 1.12. How frustrating for any man who tries to thwart the purpose of God or leaves God out of his reckoning. Everything Pharaoh thought should have happened; did not happen, and things that he never thought of took place and he could do nothing to stop them. This is typical of how God works in our lives. There will be times when we face opposition and danger, and we feel that the outcome must be against us. When your mind calculates the outcome and your heart trembles, it is time to "Fear ... not, stand still, and see the salvation of the Lord, which He will shew to you" 14.13.

The plan and purpose of God for His people, which had been revealed hundreds of years earlier to Abraham, Gen.15.13,14, is now beginning to come into effect. To bring that plan to fruition God is going to reveal His presence and demonstrate His power. It is always the same, God’s plan requires God’s presence and power. There is no point in us feeling we can bring about God’s purpose on our own, we must depend upon Him.

Who did God use initially in the display of His power in Egypt? He will raise up a great leader called Moses, but not just yet. The mighty wheels of God’s great plans for the nation are first turned by two godly women. It is as a result of the devotion of those two women that the baby destined to be the world’s greatest leader is born safely; Moses, the servant of God, Josh.1.2. Their refusal to bow to the edict of an evil ruler had consequences far beyond what they could ever have foreseen. Likewise, almost sixteen hundred years later, the mighty wheels of God’s further plans for the nation are turned, and again He uses a godly, devoted woman called Mary. Two godly midwives in the Old Testament are used by God to bring forth a great leader in the plan of national redemption. One godly, young virgin in the New Testament is used to "bring forth her firstborn Son" Lk.2.7, Who will eventually be the greatest of all leaders of the nation, and will be the Redeemer of all who believe in Him. Let us examine some of the features of these midwives and learn from their godliness.

Their Names – v.15

"The name of the one was Shiphrah [beauty, brightness] and the name of the other was Puah [splendid, light]" 1.15. God is careful to place on eternal record the names of these two women who feared Him. How much better it is to fear God, live for His glory and gain His approval with eternal reward, than to please men and lose eternal reward from God.

The biggest character in Egypt at that time was the man upon the throne. We’re not given his name; in fact, historians find it difficult to accurately identify which Pharaoh ruled in Egypt at the time of the exodus. However, God, Who pays no notice to the ‘big’ names of earth, is careful to place on record the names of two humble, God-fearing midwife slaves. God notices the big faith of two small women!

Their names are indicative of their character and devotion; both qualities shine forth in their actions. The character and quality of these two godly midwives are later seen in the lives of some of those whose birth they attended. As well as Moses, they likely attended at the birth of Aaron, his older brother. The influence of these godly women was later seen in the service that Aaron rendered for God as he served in garments "for glory and for beauty", 28.2. Aaron would eventually wear the garments of the high priest, which were "garments for glory" (Puah means ‘splendid’) "and for beauty" (Shiphrah means ‘beauty’) 28.2. It was well worthwhile for them to live for God in devotion and obedience. Many a servant of God carries into his life and service the influence of godly, devoted sisters who attended at his spiritual birth or had an influence upon him as a child, see 2Tim.1.5. God was glorified and the nation was helped through two godly women; what a privilege they had and what a change they made! Their circumstances gave them the opportunity to live for God and make an impression on the lives of others. They didn’t complain about their hardship but they did what they could with what they had. What a lesson for us who live in much easier circumstances.

Shiphrah – Beauty, or Brightness

There is nothing as beautiful in our damaged world as a godly woman’s life. The quiet, consistent spirituality that Peter refers to as "the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price" 1Pet.3.4. How effective in our dull world is the bright testimony of a godly woman’s life; it has won many a disobedient husband’s heart, see 2Pet.3.1.



Puah – Splendid, or Light

Her life and devotion were certainly splendid – excellent in quality and worthy in an otherwise beggarly and poor world. Her devotion and obedience to God radiated a testimony to the light of heaven amidst the darkness of heathendom. She knew what it meant to "have no fellowship with the unfruitful works of darkness, but rather reprove them" Eph 5.11. She had the courage to let her "light so shine before men, that they may see your good works, and glorify your Father which is in heaven" Matt. 5:16. Had she not done so, what would the result have been for the nation?



Their Circumstances – vv.11-14

These two Hebrew midwives were working in a hostile environment. Pharaoh had implemented a two-fold plan for the destruction of the people of Israel: incarceration and extermination. Incarceration: he "made their lives bitter with hard bondage" 1.14. Extermination: in addition to that incarceration he attempted to slow down the birth rate by infanticide; by telling the midwives that "When ye do the office of a midwife to the Hebrew women ... if it be a son, then ye shall kill him, but if it be a daughter then she shall live" 1.16. But two godly women derailed that plan: "but the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive" 1.17. How courageous they were to refuse the king!

When the king discovered that they were not obeying his instruction he called for them. If they needed courage to refuse to obey him, they needed even more to stand before him after their disobedience. They knew well what Peter and others would do centuries later, when they said, "We ought to obey God rather than men" Acts 5.29. We ought to live by the same principle: obedience to the state ought to be unwavering, except when the state’s demands are contrary to the Law of God. Already in the western world we are beginning to see Christians faced with the decision of obeying the state, in so-called equality legislation that is unequally biased in favour of sodomites, or obeying God’s Law that declares such a lifestyle to be sinful and wrong. May we be given the courage of these two humble women who stood face to face with a wicked, callous king that gave no thought to the murder of innocents. The lives of two adults was no more precious to him than the thousands of male babies he was determined to destroy, and thus they placed themselves in harm’s way to save the lives of newborn babies.

The midwives were given instructions to do what was patently wrong – murder children. We might never be faced with an instruction to murder; but what about the second aspect of their instruction to harm their fellow Israelites? They may well have thought of self-preservation, every man for himself, and said, "Let’s just quietly obey and say nothing. It’s not our responsibility, we have to do what we’re told." No doubt that approach would have enhanced their standing before Pharaoh and his officers, and gained them favour. That’s the way of the world, especially in the world of employment – stand on another person to lift yourself a little higher. A Christian should never think of doing another person harm so as to enhance his own prospects.

Why did Pharaoh order the death of the male children? Behind Pharaoh was the nefarious hand of Satan himself. At the fall of Adam, God said to the serpent, "I will put enmity between thee and the woman, and between thy seed and her seed; HE (Newberry margin) shall bruise thy head, and thou shalt bruise His heel" Gen.3.15. From the very beginning, the serpent was aware that his downfall would be by the promised male seed, and thus at every opportunity Satan would launch an attack against males in a vain attempt to prevent that prophecy coming to pass.

Their Godliness – v.17

It is amazing that, after 400 years in Egypt in which there is no record of worship of the God of heaven, here are two women of whom it is said, "but the midwives feared God" 1.17. In fearing God they seemed to be out of step with even their own nation. This was the secret to their power when they stood before Pharaoh. It was not their stubborn, forceful and determined personalities; it was simply a reverent recognition of the God of heaven. They had a consuming zeal not to do anything that would offend God. Lesser beings would have feared a king who had such murderous plans, but not these two. The fear of God enabled them to overcome any human fear they might have had of Pharaoh.

Pharaoh epitomises what the Scriptures say about the sinner; "Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes" Rom 3.14-18. What a contrast in these two midwives: their feet were swift to save blood because of the fear of God.

The fear of God enables any Christian to live for God in whatever circumstances they are found. The godliness of these women was manifested by refusing to do what was wrong. Their greatest exploit was in what they didn’t do rather than in what they did do; they just carried on the daily routine of their work but refused to commit the sin that the king ordered. God is looking for men and women who will give him their whole heart; He is not looking for special human beings that stand head and shoulders above their peers in human attributes. God is seeking spiritual, sincerely humble servants who fear Him and reverence His Word. Some people live as if making an impression on others is all that matters. God sees through that hypocrisy and disdains it. He focuses on inward realities; those sterling qualities that are cultivated over time by walking with Him in a spiritually disciplined life. To such a person He promises the Divine prosperity and protection that was enjoyed by the two Hebrew midwives. "Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which Thou hast wrought for them that trust Thee before the sons of men! Thou shalt hide them in the secret of Thy presence from the pride of man: Thou shalt keep them secretly in a pavilion from the strife of tongues" Ps.31.19,20.



Their Blessing – vv.20,21

These two midwives proved that it is worthwhile to fear God and live for Him. God granted them personal blessings: "Therefore God dealt well with the midwives" 1.20. He treated them favourably. What greater blessing could a person have or want than to know the favour of God? The same holds good for us today: if we want the favour of God we must fear Him. He says, "them that honour Me I will honour" 1Sam.2.30.

God granted extended blessings: "and the people multiplied, and waxed very mighty." As a result of two women fearing God and refusing to obey an evil king, the nation grew in size and in strength. Pharaoh’s original intention was to prevent them from multiplying, 1.10, but the very thing the king set out to prevent is what God accomplished through two humble slaves.

THE MOTHER OF MOSES

The Parents of the Child

Chapter 2 opens with what seems to be a rather ordinary, everyday event, the marriage of a man and woman. The man and woman are so ordinary that we are not even given their names. But what God does say about them is important: "a man of the house of Levi... a daughter of Levi" 2.1. At this stage of the story God highlights that they are of Levi. Here are two people of similar interests and with similar links to the God of heaven. Amram and Jochebed didn’t seek a partner for life in heathen Egypt. Had they done so, how would Moses have been reared? What would have dominated his upbringing: the knowledge of the God of Israel or the knowledge of the multiple gods of Egypt? Just as it was for them, so it is today; the foundation of a stable marriage and family begins with a man and a woman who love the same God and want to bring their family up in His fear. That statement of parentage causes a thoughtful reader to look back to the last time Levi was mentioned in the Scriptures, and then look forward to where it appears again.

The last time Levi’s name appeared was in the blessing of Jacob on his sons in Gen.49.5-7. There, linked with Simeon, Levi is associated with "instruments of cruelty" Gen.49.5; "they slew a man" Gen.49.6; "Cursed be their anger, for it was fierce; and their wrath, for it was cruel" Gen.49.7. How deep and mysterious are the ways of God. He now brings descendants of that same Levi to the fore, and we find them subjected to cruelty, slaughter, fierce anger and cruel wrath!

When we look forward to the house of Levi, we find that they only were permitted by God to serve in relation to the tabernacle of Israel. Moses will be born into that house and he will be the leader called of God to serve in a priestly capacity: Moses will represent God to the people and represent the people to God. Under the supervision of Moses the tabernacle will be built and the worship of God commenced in a formal way. In that tabernacle that Moses is given responsibility for, there will be servants and priests who will come from the tribe of Levi.

What lay between a dark, cruel past and a bright future in worship for the house of Levi? Redemption from bondage! So it is with us today. We had a dark, sinful past; but we have been redeemed by the blood of the Lamb and by the power of God. Redeemed to worship and serve in priestly capacity. Redemption by blood is absolutely essential before a sinner can ever serve or worship God. When the house of Levi stood on the safe side of the Red Sea rejoicing in redemption, they may have thought, "What a blessing - safety!" Yet God has greater and even more enjoyable things in store for them, those are worship and service. However dark our past before conversion, God expects worship and service after redemption.

The father and mother of Moses are later identified as Amram and Jochebed, Ex.6.20. In Heb.11.23 we are told that "Moses ... was hid ... by his parents". Faith is accredited to both parents but, when the details of the story are followed in Exodus, it seems that Moses’ mother took the lead and was the main contributor to the plan for his safety. Amram means ‘the people are exalted’ and Jochebed means ‘Jehovah is glorious’. If we consider carefully the meaning of their names it may explain why Jochebed took the lead in the plan to save the child and raise a son for God’s glory. Names in the Bible are very significant, and frequently the meaning of the name describes the character of the person. Perhaps the meaning of his name tells us that Amram could see no farther than the people; as far as he was concerned their exaltation was the important thing. But for Jochebed it was different; the bent of her life was to testify that Jehovah is glorious! If she lived long enough to be rescued from Egypt, her heart must have been bursting with delight when she joined her son Moses to sing the song of redemption on the banks of the Red Sea: "I will sing unto Jehovah for He hath triumphed gloriously" Ex.15.1. What she sang contained the meaning of her name: ‘Jehovah is glorious’. The principle of God holds true: "Them that honour Me I will honour" 1Sam.2.30.

The Arrival of The Child – vv.1,2

There is a gap between the events of verses 1 and 2 of Exodus chapter 1. Moses was not the first child to Amram and Jochebed; Aaron and Miriam were born before him. However, the record in chapter 2 is concentrating on the birth of Moses and thus his birth alone is mentioned at that stage.

The child, when born, was seen by his mother to be "a goodly child" [‘fair’, J.N.D.] 2.2. The idea is that he was good in quality in every respect. It is the same description that God used at creation: "And God saw every thing that He had made, and, behold, it was very good" Gen.1.31. Heb.11.23 describes him as "a proper child" [‘comely’, Newberry margin]. There is something special about a mother’s intuition. She recognised in her third child a special quality and took steps to ensure his preservation. That recognition not only emphasises the quality she saw in Moses but also the quality of faith that God saw in her; her spiritual perception was such that she saw something special in her child.

The Safety of the Child – vv.3,4

As a result of seeing that particular quality of goodness in her newborn son, she hid him for three months. When Pharaoh couldn’t get the Hebrew midwives to co-operate in his evil plan to kill male children at birth, he charged all the Egyptians with the responsibility to cast into the river every Hebrew son that is born, Ex.1.22. At three months Jochebed "could no longer hide him" Ex.2.3. Can you imagine the impossible task of trying to hide the presence of a 3 month-old baby in the home? The countryside was teeming with Egyptians, who as vigilantes would be eager to please their evil ruler by throwing any Hebrew baby boys they found into the Nile. The slightest cry of the baby Moses would alert them to his presence.

Jochebed then devised a very careful and well-thought-out plan for Moses’ safety. With great care and attention she built a little basket of wickerwork and waterproofed it with a tarry substance from the banks of the Nile. She placed her 3 month-old baby in it and carried it to the river’s bank. She didn’t just push it out into the river’s current and hope for the best. She placed it carefully among the reeds at the edge of the river. She had a definite plan: she was not depending upon ‘fate’ and waiting to see what would happen. This is a responsible, God-fearing woman who had it all thought out. She has done what she could for the child and is now handing him over to the protection of her sovereign God.

The river Nile was not like a swimming pool where you could step into it at any place; there were places where it was safe to bathe; places where there was easy access from the bank with a firm footing and safety from crocodiles and strong currents. These places were frequented by Egyptians for bathing in the powerful waters of their great Nile. It appears that Jochebed set the ark of bulrushes into the reeds at such a place, knowing that it would be easily discovered. While it is speculation, I am satisfied that Jochebed set the ark at a place where she knew the daughter of Pharaoh bathed. Such a spot on the river would not be used by commoners who, upon discovery of the ark, would toss the baby into the river: it was reserved for the use of the daughter of Pharaoh.

Of course, the whole thing worked out exactly as Jochebed anticipated. One of the Egyptian maids discovered the ark and was sent by Pharaoh’s daughter to bring it to her, Ex.2.5. When Pharaoh’s daughter opened the ark, the little baby "was weeping" (Newberry’s marginal sign). Miriam was standing at a distance; was she ever glad that baby Moses had just then decided to exercise his lungs and keep at it! The sight and sound of a crying baby moved the heart of the Egyptian princess and "she had compassion on him" Ex.2.6. She was also able to identify him immediately as "one of the Hebrews’ children" Ex.2.7.

Notice the first word in v.7: "then said his sister to Pharaoh’s daughter." Just at the right moment, again no doubt under the hand of the sovereign God of Israel, Miriam moved forward. She waited until she was sure that the princess was compassionate. As soon as she heard him identified as one of the Hebrews’ children, Miriam waited no longer in case he was in danger of being thrown into the Nile. She waited long enough but not too long. How difficult it is, when waiting on the Lord, to be sure that you wait for Him and act at the right time but not to wait too long.

Miriam asked if she should find a woman to look after the child, but didn’t tell the princess that she was going to fetch the child’s mother. With her permission she went to get a woman who would be able to nurse the child and who better than Jochebed? When she came to take the child, Jochebed didn’t say that she was his mother. They were not being deceitful but acting with wisdom and care. Walking by faith does not mean that you stop thinking or acting with caution. There is always a balance between wholehearted dependence upon God and careful, prudent planning.

The Future of the Child – vv.5-8

The next step in the rescue plan of baby Moses was the command from Pharaoh’s daughter to Jochebed: "Take this child away and nurse it for me, and I will give thee thy wages" Ex.2.9. I’m sure Jochebed could hardly believe what she was hearing. Perhaps she reasonably expected that the princess would accept Miriam’s proposal of a Hebrew woman to look after the baby, but to get paid for doing so was more than she expected. She has ensured the safety of her child; he is preserved from the Nile by the command of Pharaoh’s daughter; she has the sanction of Pharaoh’s daughter to rear her own child that would otherwise have been slain, and she has a salary for doing so! That is typical of our God, "Who is able to do exceeding abundantly above all that we ask or think" Eph.3.20.

The future of Moses, therefore, is safeguarded both materially and spiritually. The palace is going to meet the expenses of his upbringing, and his own mother is going to have the privilege of teaching him about the God of Israel in her own home. What Moses learned as a child about his parents’ God appeared from time to time in his later life. When Moses was "come to years, [he] refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God ... esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward" Heb.11.24-26. Where had Moses learned about the people of God, the riches of the reproach of Christ, the recompence of the reward? Not in his education when he went to live in the palace. These things were instilled into his young heart as a boy during the time his mother reared him for the princess.

The Care of the Child – vv.9,10

Think of the choices Jochebed had to make in her responsibility of rearing the child. The instruction given by the princess was, "nurse it for me" 2.9. She knew that she was doing it for Pharaoh’s daughter, and one day she would have to hand her own son over to live in the palace of the evil king who had ordered the murder of all the male children, including that baby son. Would she teach the young child to hate the Egyptians? Would she embitter him to such an extent that he would become a revolutionary when he entered the palace? Would she cynically instruct him to ingratiate himself to Pharaoh so that he could ‘milk the system’ to their advantage? Obviously Jochebed did none of these. She concentrated on teaching him about the God of his fathers, that Jehovah is glorious, according to the meaning of her name.

The lesson for us today is to teach our children the truth concerning God. Even though they are being raised in a world that is opposed to God and His Word, we don’t need to train them to be reactionaries against a godless government. It is sufficient to instruct them in the ways of God and show them how to live in His fear and for His glory. The best preparation a child can have to live in this world is to instil in them the values of the world to come. That’s what Jochebed did for Moses, and he imbibed what she taught and lived it out in his adult life. When big decisions had to be made, Moses made them in light of the truth his mother had taught him as a child. No greater testimony can be given to a mother’s love and devotion than to live according to the values she taught you as a child.

We are not told how long Jochebed kept Moses in her home. The word "grew" in 2.10 means that he was continually growing, suggesting that she had Moses through a prolonged period of growth, likely into teenage years or adolescence. However long it was, Jochebed had enough time to teach him about the God of Abraham, Isaac and Jacob. When he had ceased growing; "when Moses was grown" 2.11, he left his parental home and made his way to the palace. Can you imagine what that meant for Jochebed? To hand her son over to the palace would not have caused swelling pride in the heart of a mother who feared the Lord. There would be no boasting to other mothers, "look where my son Moses has gone!" As a godly mother she would have known that there was every bit as much danger for her son in the palace as there had been in the Nile. Danger of a different and more subtle kind, but nevertheless it was real danger. Jochebed could hand him over knowing that she had done everything possible to influence his course in life. She would treasure the memories of those early years and her daily instruction of her child. She would have no regrets about not having given her time to things other than the raising of her family. Would that Christian mothers in our day would give the same diligence and time to their families, and treasure the opportunity to influence them for God. But we live in a world where financial demands are great, and to release them to find employment, the temptation for many mothers is to hand their children over to the care of others. God’s ideal is still that young mothers "guide the house" 1Tim.5.14.

THE SISTER OF MOSES – CHAPTER 2

Moses’ sister is not mentioned by name in chapter 2, and it is assumed (although not categorically stated in Scripture) that Miriam the sister of chapter 15 is indeed the same person. The story of Moses and his mother starts and ends in the same way. She arrived into the story because of her faith, while she remains in the story her faith is active, and she leaves the record of Scripture with her faith and testimony intact. Sadly the same cannot be said about Moses’ sister, Miriam. She appears at the start of the story as a young woman, helping in the plan of God for the deliverance and safety of Moses. She appears briefly in chapter 15, assisting Moses in his song of deliverance. But any subsequent mention of her in the Old Testament is not so positive. The immediate lesson is salutary: it is one thing to start well, it is more important to end well.

In the book of Exodus we first meet Miriam on the bank of the river Nile, where she had a hand in the personal deliverance of Moses. We next meet her on the bank of the Red Sea, again with her brother Moses, having enjoyed the national deliverance of the nation.

On the Bank of the River Nile

As with his mother, Moses’ sister is introduced to us in the story without her name: just "his sister" 2.4, 7; "the maid" 2.8. Notice the actions of Miriam: "she stood" 2.5; she "said" 2.7; she "went and called the child’s mother" 2.8. We are not told what age she was, but being called a "maid" means that she was not very old. It is encouraging to see that God had a part for a young person in the great plan of rescuing Moses, which was ultimately part of the greater plan of rescuing the nation. It is important to teach young people that they have a valuable role to play in assembly life. They can make their lives count for God and live for His glory, even though young.

How did Miriam play that role in God’s plan? She did so by her obedience. Her mother brought her into the plan by having her stand "afar off" and observe what would happen when Pharaoh’s daughter discovered the ark of bulrushes. What if Miriam had decided that it wasn’t on her agenda for that day? Her role was absolutely essential to the rescue of Moses. In later days Miriam could have reflected upon that day at the river Nile and say that if she had not played her part things would have turned out differently. Young people need to be assured that they are valued. Give them a sense of worth and identity. Don’t disregard them as mere children who know nothing. Miriam also had to use her initiative. When the ark was pulled out of the reeds and the baby cried it was Miriam’s task to suggest to the princess the possibility of a Hebrew woman to nurse the child. Miriam played her part well and then stepped back out of the limelight. As a young girl she moved in the fear of God for the blessing of His people. She would not have understood the far-reaching consequences of her simple obedience to her mother. Godliness is not something reserved for older people. It is possible, indeed it is expected that younger Christians should live godly lives within the parameters of their growing maturity and spiritual development.

On the Bank of The Red Sea

In Exodus chapter 15, when we see Miriam again on the bank of the Red Sea, she is eighty years older than in chapter 2. Not only is she much older, she is described as "Miriam the prophetess" 15.20. There are only five prophetesses in the Old Testament: Miriam, Ex.15.20; Deborah, Judg.4.4; Huldah, 2Kgs.22.14; Noadiah, Neh.6.14; the unnamed wife of Isaiah the prophet, Isa.8.3. The role of the prophetess was similar to that of the prophet, to speak to the people on behalf of God. We have no record of anything that Isaiah’s wife said. Noadiah appears to be classed with the enemies of God, and thus false. Of all the prophets in the Old Testament, the words of only three women are recorded as being for the people; corroborating the view that the practice of women functioning as prophets was not initially in the mind of God for His people. They certainly did function as prophets for God, but in national emergencies.

Her Identity

She is identified as "Miriam the prophetess, the sister of Aaron." You would have expected her to be referred to as the sister of Moses. After all, Moses had long since become the prominent character in the events of the nation. Perhaps there is a hint of family division. Miriam and Aaron were both born before Moses and would naturally link themselves together. Did they view Moses as a newcomer and regard him with suspicion or envy? As the older siblings perhaps they were a little annoyed at all the fuss over the new baby; and then to crown it all he is taken to the palace, while they have to remain at home in the slaves’ hut. Miriam’s bond with Aaron appears again in Numbers chapter 12.

Her Influence

Scripture says that she "took a timbrel in her hand; and all the women went out after her with timbrels and dances" 15.21. Not only did she have influence; she had influence over ALL the women! It takes a spiritual person to handle that sort of authority; it would be so easy to use it selfishly or in the flesh. On this occasion she was still acting in praise of God and for His glory. How important to ensure our actions are for the glory of God and the good of others. We could be an influence for good or bad. I recall the late Albert Leckie telling me as a young believer, that it is important to ask yourself before taking part in an assembly meeting, "What I am about to do: is it for the glory of God and the good of those who listen?" Wise advice!

Her Refrain

It seems that what Miriam and the women sang was a refrain to the main song of Moses and the children of Israel, in vv.1-18. Moses and the children of Israel sang together, v1; Miriam and all the women sang together, vv.20,21. The one thing of concern that I have noticed while pondering this passage is that Moses and the children of Israel "sang unto the Lord" 15.1; whereas the Holy Spirit records that "Miriam answered them" 15.21. It seems that, as they sang the song with Moses, Miriam and the women sang either to each other or to the whole congregation. The words of her refrain were good; they sang exactly the same as Moses and the children of Israel. But Moses’ song was "unto the Lord" and Miriam’s refrain was to answer them. When we sing, how important it is to sing unto the Lord, and to put our whole heart into it: not just in response to others’ singing or, even worse, so that others might hear.

Miriam in Numbers chapter 12

This chapter gives very important insights into the mind of Miriam, and could be enlarged upon in much greater detail than will be done in this chapter. The disagreement is disguised as a spiritual matter; "hath the LORD indeed spoken only by Moses, hath He not spoken also by us?" 12.2. However, the real root of the problem seems to be personal jealousy and rivalry among leaders; "Miriam and Aaron spake against Moses because of the Ethiopian woman he had married" 12.1.

The words at the close of v.2 are very solemn: "and the Lord heard it". Let us keep that in mind when we criticise those whom God has raised up as leaders among His people. This is what makes their criticism more serious; God regarded it as criticism against Himself and not just against Moses. We have the advantage of learning from these things which have been "written for our admonition" 1Cor.10.11. This incident should help us control our tongues, if the favourite pastime of ‘bashing the elders’ starts around a dinner table.

Their criticism caused open division. The idea in v.1 is that "Miriam and Aaron spake openly against Moses." This was no behind-the-hand whispering campaign – it was an all-out, public assault on the leadership that God had placed among His people. God took it very seriously: "And the anger of the LORD was kindled against them and He departed" 12.9. When unjustified criticism of God’s leaders begins, remember that God is angry and God is absent. Could that account for the lack of His presence in our gatherings at times? Just as their criticism was in public, so too was the discipline from God. Miriam could not hide her leprosy; it was evident for all to see. She had to be placed outside the camp; her absence inside and her presence outside could not be hidden. God had acted, and the people had to agree with God by placing her for a time outside the fellowship of the camp. Let us see to it that when God acts in judgment we are in harmony with His discipline, Matt.18.1.

Before we leave our cursory remarks on this solemn chapter it is important to show how Moses dealt with this very personal, public attack. In the wilderness journey Moses had already been angered by the misbehaviour of those under his care. But in v.3 we have this delightful description by the Holy Spirit: "Now the man Moses was very meek, above all the men which were upon the face of the earth." Moses is described as a man, he is a real human being, not some other-worldly creature. But his meekness is highlighted. At this stage of his life, notice the absence of anger. He has grown and matured in his attitude. His response to this attack is to cry to the Lord for Miriam’s healing at the request of Aaron, 12.13. His natural reaction would have been to let her suffer the consequences of her own sin, but the spiritual reaction was to pray for her recovery. If you were criticised in public how would you react? If you saw the hand of God against your critics, how would you feel? This is the real test and display of Moses’ meekness. He didn’t hold any grudge, nor did he withhold his intercession.

THE WISE HEARTED WOMEN OF THE TABERNACLE – CHAPTER 35

These women were skilled in spinning to produce the fabric required for the tabernacle. The fine linen was used in every aspect of its construction and service: the outer walls of the court; the tent and its coverings; the gate, the door and the vail; the garments of the high priest and priests; the cloths to cover the furniture when in transit. The work of these women was indispensable to every phase of tabernacle life: its construction, its daily service and worship, its transit from place to place. What these women produced in the privacy of their homes had an affect on every part of tabernacle life and service. In a New Testament assembly the same principle pertains. While not public, the role of women is vital to the correct functioning of the assembly in everything it does for God. The influence of a godly wife affects the input of married men, even overseers; the influence of godly mothers in the home affects their children who are in assembly fellowship; the influence of godly sisters affects younger women in the assembly, Titus 2.3,4.

Women with Willing Hearts – Ex.35.5

In Ex.25.1 God instructed Moses to take an offering "of every man that giveth it willingly". God’s primary consideration was the willingness of the person; nothing was to be given grudgingly. The offering was important, but the heart that brought it was more important. Whether he brought something large or small, valuable or not so valuable, the first consideration was willingness. In assembly life today we too should pay careful attention to the willingness with which we offer our worship and service to God. If our service is not willing then God does not want it!

Women with Wise Hearts – Ex.35.10

Moses makes a further stipulation to the people. Not only must those who give be willing but those who make must be "wise hearted". "And every wise hearted among you shall come, and make all that the Lord hath commanded" 35.10. From 36.1 we see that this wisdom came from God. These people had been slaves in the brickfields of Egypt, not skilled in the fine work required for the construction of such a glorious structure. God is going to transform them into a team of craftsmen. No apprenticeship is required – God will equip them for the task He gives them. Isn’t it remarkable to see the same principle at work in an assembly? People from all walks of life, with differing levels of practical and educational ability, working together as a team and building a spiritual structure for God’s pleasure! What a change there is in a heart that is willing, when God gives the wisdom to do His will and understand His instructions. A New Testament assembly can be established and function for the glory of God and according to His Word without secular education: it only requires that those who have been raised up and equipped by God are Spirit-filled and willing to follow His instructions.

Women with Working Hands – Ex.35.25,26

"And all the women that were wise hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. And all the women whose heart stirred them up in wisdom spun goats’ hair."

Their willingness did not produce the fabric. Their wisdom did not produce the fabric. They must set to work with their hands. They could talk all they liked about how they would love to do something for God in producing material for the tabernacle, but unless they got up and started they would accomplish nothing. They might feel that they had the skill and wisdom to produce fabric, and even give advice to others how to do it, but unless they got up and started they would accomplish nothing. The level of their input was not measured by how much their heart was willing nor by how much advice they gave; it was measured by how much fabric they produced.

In assembly life it is too easy to ease our consciences by yearning to do something but never getting our hands to work to actually do it! It is too common to hear advice as to how things should be done from people who are doing nothing themselves. Working hands must be accompanied by wise and willing hearts. Wise and willing hearts must find expression in willing hands. When all three work together, then something is achieved for God’s glory.

CONCLUSION

Our consideration of godly women in the book of Exodus shows that there is an essential and valuable part for women to play in domestic and family life, in national life and in spiritual life. We have seen that, while the emphasis of this chapter is on the contribution of godly women, there are practical lessons for men as well. Their work in the assembly must be motivated by wisdom and energised by willingness.

Every generation needs godly women, but ours more so because of the breakdown in family and married life in the world. Any generation is largely the product of the one that went before it. What kind of example are we producing for the rising generation? If the Lord has not come and our generation has gone, what will we have left behind?

The years of our life give us an opportunity to live for God and follow the example of godly women in the Scriptures: "Whatsoever thy hand findeth to do, do it with thy might" Eccl.9.10.