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Biblical narratives do more than just relate historical events or tell a story. They have transformative possibilities, drawing readers in and eliciting a response from us as we wander within the texts, wondering at God’s word and work. In essence, they are testimonies celebrating faith journeys and we find ourselves challenged and inspired.
Here we look at three Old Testament narratives featuring women speaking out and taking courageous and shrewd action, with monumental results, because they secure enduring outcomes.
Hebrew Midwives
The Book of Exodus gives focused attention to the role of women. Contrary to expectations, it is women, not men, who drive events and in subtle but powerful ways emerge at pivotal moments. Indeed, women appear to embody the physical reality of God’s presence with his people.
Exodus 1 establishes a stark contrast between Pharaoh’s power and two Hebrew midwives of low social status. In this Book of Names,”1 Pharaoh2 is not given the dignity of a name, but the midwives are identified as Shiphrah and Puah – names associated with beauty and fairness (v.15). These women appear at a critical moment. Genesis ended with the arrival of Joseph’s descendants in Egypt. Exodus takes up the story, but darkness engulfs God’s people as Pharaoh instigates a series of plans to annihilate those within whom the promise of God’s blessing rests. Pharaoh’s decision to opt for genocide is based upon speculation and fear (vv. 8-9). With this ill-conceived driving force, he moves hastily, giving out commands, with no consideration for the consequences which, presumably, include the demise of his labour force.3 The narrative’s fast pace underlines the impulsive, foolish nature of his plans; then the narrative slows down. Stepping into the story and stepping up, these midwives epitomise wisdom. They are defiant in action and words, not co-operating with Pharaoh’s genocide plans (both professionally and personally abhorrent to them). Excusing their failure to secure the outcomes Pharaoh desired, they use intelligent, well-chosen words which confirm what the egotistic Pharaoh feared – the Israelite women don’t have much problem producing children – they multiply as quickly as flies (verses 19)!
Their resistance-stance finds motivation in the principle that governs their lives: the fear of God (v. 17), Biblically, this is the definitive mark of wisdom. It is not a mere description but an approach to life resulting in actions which defy and overturn expectations. Fearing God secures success in life, for this humble but defining stance is where religious piety meets practical expression.
The midwives risk their lives by their non-compliance, but God ensures they are blessed (vv. 20-21). It is impossible to read verses 20-21 without noticing similarities to God’s encounter with Abraham whose words and actions demonstrated that he feared God (Gen 22:12) and God responded, “I will surely bless you and make your descendants as numerous as the stars… through your offspring all nations on earth will be blessed” (Gen 22:17-18). Like Abraham these midwives are presented as matriarchs and liberators, mothering agents who preserve and nurture life. They are rewarded for their allegiance to the mothering God who, like them, brings life and liberation (v. 21). Two midwives exercise civil disobedience by prioritising divine law over human lawgivers. In so doing they disrupt a tyrannical regime: they upturn the seat of power and reshape history by facilitating the arrival of Moses, thereby hastening the coming of redemption.
The Daughters of Zelophehad
If the Hebrew midwives were disruptors of a tyrannical regime, the five daughters of Zelophehad were disruptors of social norms and the accepted legal framework Israel had adopted. It is remarkable that those who wrote, edited and preserved the biblical text felt these young women deserved the honour of being repeatedly and individually named – Mahlah, Noah, Hoglah, Milcah and Tirzah.4
As the brotherless daughters of a descendant of Joseph, they knew that, as the law stood, their family would not receive any land inheritance when the people entered Canaan because their father Zelophehad had no sons. Instead of accepting the status quo, they challenged the gender-based legal presumption and came before Moses and the whole assembly to argue their case. In Numbers 27:1–11 the biblical narrative slows its sweeping movement to focus on this single episode—an apparently small interruption but one that ultimately carried ground-breaking legal and social consequences. The legal win is clear: Moses listens to their case that they should receive an inheritance, he takes the matter to the Lord, and the daughters claim is upheld.5 The result is that women’s rights are permanently secured in law but others (brothers, uncles, nearest relatives) benefit too from the equality the new law brings (Numbers 27:8-11). There are many aspects of these daughters’ contribution which should not be missed. First, these young women are perceptive teachers, demonstrating that laws are fluid – they respond to new situations though their basic principle, the promotion of justice, is maintained. Second, these women are wise advocates – they pick a good moment to come before Moses (just after the census has taken place and the obvious issue of their inheritance is visible) and they openly present their case with intelligent, considered words. Third, they are practical theologians! They understand that as God’s people they share responsibility for ensuring God’s purposes are upheld. Their success protects God’s promise to all the Israelite people, male and female, that they will be recipients of the promised land and its blessing.6 Their submission to God’s will is reiterated in Numbers 36 by their compliance when concern is expressed about the effect of their legal achievement on the stability of relationships and property between the family clans. They accept a reasonable adjustment to the law they had secured, agreeing that female land inheritors would marry within the family group. Note: these daughters did not lead a rebellion; they did not present themselves as victims of an intolerable chauvinistic society. They rose above an “it’s not fair” outcry and presented their case not on the basis of their own rights, but by emphasising that their father’s name deserved to be honoured (verse 4). They demonstrate to God’s people that their relationship with God is dynamic: God spoke his laws from Sinai but God’s people (including young women) can initiate law conversations with him. Fourth, these daughters were faith-filled followers of God. The entry into the Promised Land was a long way off but they anticipate its reality. Their concern with the apportioning of land shows they had no doubt the land would be taken and become their own. When the Promised Land does become their reality, they take action again –coming before Eleazar and Joshua to claim the land they secured through their negotiations with Moses, (Joshua 17:3-6) actualising their earlier theoretical victory.
These five daughters demonstrate that gender is no basis for denying rights, neither does it excuse silence when petition is required. Furthermore, gender is no bar to assuming leadership nor challenging leaders when battles need to be won. Their story suggests that gender equality is best secured when it finds expression in persuasive argument and collaboration rather than in outrage and conflict. If we asked these daughters to reflect on their place in Scripture, they might choose words similar to Emmeline Pankhurst’s: “We are here not because we are law-breakers; we are here in our efforts to become law-makers.”7
Esther
In Esther we find a disruptor of tyranny and law. Emerging from powerlessness, she rises to a place of influence by employing her gifts in courageous and remarkable endeavour. Although the Book of Esther does not intend to give an example of subversive leadership, by means of the contrasting characterisation of Esther and the male leaders she confronts, her persuasive abilities, perspicacity,8 perseverance and piety emerge.
While some argue that Esther does not serve as an exemplar of Israelite faith because she assimilated to her pagan context,9 it should be remembered that the excessive indulgences in the Persian context, plus the political volatility of the times, meant minorities were fiercely suppressed.10 It is this context which makes the rise of Esther from a degraded young girl to counter-hegemonic leader, more astounding.11
The story of Esther is structured around remarkable reversals. The story’s own evaluation of Esther and Mordecai’s12 achievements is “now the tables were turned” (9:1). Although we should not underplay the role of providence in the Esther narrative, God is after all the unseen hand behind the series of coincidences on which the story’s development depends,13 Esther is the human protagonist in the story. The reversals begin with Esther’s own rise from orphan in the harem to queen in the royal palace – partly explained by her natural beauty (2:7) but also by her ability to “win favour” (2:15 repeated in 2:17). To “win favour” implies not passivity but purposeful action to please and make an impression. Another reversal sees Haman’s honoured status given to Mordecai (cf. 3:1 and 10:3; 3:10 and 8:2). This reversal originates with Xerxes’ realisation that Mordecai uncovered a plot against him (2:19-23) and this insight comes about because Esther alerted Xerxes to the plot “giving credit to Mordecai” (2:22). It is through Esther’s disruptive presence that this pattern of unexpected reversals continues throughout the story: Haman’s edict of destruction is replaced by Mordecai’s orders (cf.3:12-15 and 8:10-15); Mordecai’s clothing changes from sackcloth to royal robes (cf. 4:1 and 8:15); the people’s mourning and wailing is turned into joy and celebration (cf. 4:3 and 8:17); Mordecai receives the honour Haman designed for himself (cf. 6:6-9 and 6:10-14);14 and the systematic planned annihilation of God’s people is overturned and replaced by the celebration of salvation in “every generation by every family in every province and in every city” (9:28).
Esther secured a political victory of enduring consequence. She assumed the role of rescuer fully aware of the risks involved. She rose to the occasion when she was called upon. She took control of events but was prepared to step in and out of the limelight, as required, to secure a dramatic turnaround for good.
In Esther we find the spirit and determination witnessed in the stories of the Hebrew midwives and the daughters of Zelophehad. They all sensed a calling upon their lives (“for such a time as this” (Esther 4:14). They were prepared to face the risk and the possibility of being unsuccessful (“if I perish, I perish” (Esther 4:16). Our times may differ from theirs, but it is no less important that we know our context, are alert to that which needs to be confronted and take up the tasks before us.
Conclusion
The Bible finds its historical location within a patriarchal world, but it is not anti-women. Rather, people of all genders can align their wills and ways with God’s life-giving purposes and secure blessing for generations to come. The women we have considered illustrate this: they are given dignity and status as the surprising heroines of each story. They are not subversive in a negative sense (dangerous, rebellious, destabilising) but they disrupt and challenge tyrannical leaders, unjust laws and powerful patriarchal assumptions, thereby promoting a better way.
Footnotes
1. The Hebrew title for Exodus is “Shemot,” literally “[These are the] names” taken from the first words of the text.
2. He is called simply “Pharaoh” (which as a title carries divine acclaim) and “king of Egypt” (signifying royalty). It is likely that this Pharaoh was Seti I or Ramesses II.
3. An alternative but less likely reading of the text is to understand that Pharaoh desired mixed race survivors to act as his labour force – which is why he had no problem with allowing the survival of female babies.
4. See Numbers 26:33, 27:1-11, Joshua 17:3-6, 1 Chronicles 7:15. It is possible, given the records in the Samaria Ostraca, that these names were derived from or given to the districts their descendants occupied in the Promised Land.
5. Land inheritance represented security for a family in terms of identity, a physical home base, financial stability and provided a family burial space.
6. See covenant promise to Abraham Genesis 12:2-3 – there is no distinction “all people on earth” will be blessed through Abraham. Cf Exodus 6:1-8 – the covenant promise with Abraham includes the land which will be given to the children of Israel “as a possession.”
7. “Freedom or Death” speech, delivered on 13 November, 1913.
8. Or “strategic intelligence”
9. For example, by participating in Xerxes harem, hiding her Jewish background, taking advantage of Vashti’s demise.
10. For more information about the background of Esther see Debra Reid, Esther, Tyndale OT Commentaries, 13, Nottingham: IVP, 2008.
11. See Debra Reid, “Leading God’s People through Difficult Times: Leadership in Esther”, chapter 19, p.277-286, in Biblical Leadership, ed Benjamin K Forrest and Chet Roden, Kregel Academic Press, 2017.
12. Esther’s partnership in leadership is with her cousin Mordecai who has acted as her adoptive parent. A mark of their leadership style is that they work in collaboration not competition. So we see that at times Esther carries out Mordecai’s instructions and at other times this is reversed (see 2:20 and 4:17). We also note with interest that whereas the book ends with Mordecai’s pre-eminence (10:3) the OT book itself is names after Esther.
13. See Nathan Ward, God Unseen: A Theological Introduction to Esther, Ohio: Deward Publishing Company, 2016.
14. This reversal of fortunes is most significant because it stands at the centre of the story and it is Haman’s wife herself who vocalises its significance “since Mordecai is of Jewish origin… you cannot stand against him – you will surely come to ruin” (10:14).
About Debra
Debra was Director of Undergraduate Studies at Spurgeon’s College, London, until its closure in July 2025. She had served at the College for 38 years as Old Testament Tutor, assuming various roles including Director of Spurgeon’s Online and supervising the ongoing learning of Newly Accredited Ministers. She has authored various books including the Tyndale OT Commentary on Esther. She cherishes every opportunity to help people read the Bible appropriately and apply its meaning to their lives. She lives in Surrey, is married to David and has three grown up sons.
