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The Difference between King David and his great-grandmother Ruth
It is true to say the two subjects, women and religion, do not hold a central role in the religious history of the Israelites. Israel was a patrilineal society were men made the rules and wrote the history of their nation. In this history and especially in the Psalms, we have a great deal of insight into the character of King David; his inner-struggles, feeling of failure, his heights of joy and his ultimate faith in God. However, we do not have the same revelation into the character of King David’s great grandmother for example, the young Moabite women Ruth who forsook all she knew and adopted her mother-in-law’s traditions and religion. Surely her thoughts and fears were as noteworthy?

Negative Picture of Women in Worship
The silence in the book of Ruth for a female voice is prevalent throughout the entire Bible. In fact, there is evidence that women and worship were viewed in a negative light. We hear of the women who wail over the death of Tammuz (Ezekiel 8:14) and who weave goods for the Asherah (2 Kings 23:7). The women who bake cakes for the Queen of Heaven (Jeremiah 7:17) and infamous characters like the soothsayer known as the Witch of Endor (1 Sam 28). All these activities are framed as illegal in the eyes of the Bible writers, who emphasised the prohibition of idol worship which was a later idea that developed in Israelite thought.

Refocus the Lens
Seeing that this religious history was penned by men (who had grave misgivings of women’s menstruation for example), it is necessary to refocus the lens and try to assess the role of women in religion on its true merits.

Let us take, for example, the first example given above - the illegal activity of wailing for the god Tammuz. Firstly note that Ezekiel 8 records that the women are in the Temple. They are, in fact, performing a religious mourning ceremony that is not only considered acceptable to them but also to those who pass them by in the Temple precinct. Their function plays a large role in the agricultural cycle and the desire for new rain. It can be assumed since this group of women was organized inside the Temple to ensure success for the next agricultural season, that what they were doing was no mystery and was not met with disbelief on the part of the people. Neither the women, nor the general populace wrote this passage. It was written by a man who felt it illegal.

Temple and War in a Woman’s World
Temple and War may seem to be two areas were we can safely say women had no part - but this would not be true. Not only do we have passages that relate of the consecrated women working and worshipping in the Jerusalem Temple (often mistranslated as temple-prostitutes!) but we also see them functioning in the sanctuary at Shiloh and the tent of the Tabernacle in the desert (Hosea 4:13-15, 1 Sam 2.22, Exodus 38:8).

Women also played a huge psychological part in war. It was their role to go out and encourage the men with singing and clapping. We have Miriam and Deborah leading triumphant victory dances (Exodus 15:20-2; Judges 5:12) and history of past cultures shows us how women even followed men to the Battlefields to care and encourage.

Women participated mostly in what can be classified as domestic religion, those issues that touch their lives, reproduction, health and illness, the changing seasons, worship and the affects of war. Unfortunately, these issues never became mainstream and were largely ignored by the writers of the Bible who became concerned with the new One God Alone movement. The writers thus sought to pass judgment on the activities of the past, in light of the new revelation of the oneness of God. The small voice in the Bible of women in religion thus took on its detrimental character and the creative and varied role of women in Israelite religion was forgotten.

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 Yahweh in the Exile

Ezekiel’s vision of the presence of God in Babylon had been an important step in rejuvenating the religion of Yahweh in the exile. The presence of God no longer rested in a temple or resided within the kingdoms of men, but he was omnipresent. Yahweh had followed his people into Babylon and he had called to himself a prophet from out of his people. Contact had been established.

A New Jerusalem in Babylon

The Jews from Judah were grouped together and settled into a place referred to by a cuneiform text dated to 498 BCE as the “al Yahuda” the “city of the Judahites” in Babylon. From other texts we know already that deportees normally retained the names of their old towns- for example the cities of Ashkelon and Gaza reappeared in Babylon with the arrival of Philistine slaves, as too with the new city of Tyre with the arrival of the Phoenicians. Knowing this, it is not too far to assume that the “city of the Judahites” is nothing less then a referral to the people of Judah living in the New Jerusalem in Babylon! In fact this same phrase “city of the Judahites”, is clearly used in reference to Jerusalem when they mention how they besiege and destroyed the city all those years ago!

 This helps us visualize the new environment of the Judean deportees in exile. They were settled together, meaning that they could rebuild a sense of community again. Furthermore we know that the royal family and the priesthood were taken into captivity- meaning that to a degree we can assume that the royal and religious hierarchies were also involved in the rebuilding work that took place in the New Jerusalem in Babylon and that there was a religious framework in place to help the community through their present-day crisis.

An Old King Freed

Not only were the Jews living together with a religious framework in place but also there was positive news about their imprisoned king, king Jehoiachin. Now king Jehoiachin had been captured and exiled when Nebuchadnezzar first came against Jerusalem in 597BCE. However after 37 years of being in prison he received a royal pardon from the king and was invited to eat and dine at the Kings table daily. This story told in the bible and confirmed from cuneiform texts tells us of the hope this community must have began to establish that one day, religiously and politically, they would be free again.

The Babylonians Arrive

 Three hundred and fifty years of kings had ruled over the kingdom of Judah before Nebuchadnezzar and his Babylonian armies arrived at the gates of Jerusalem. For three hundred and fifty years Jerusalem had been growing as the center of Yahweh worship with temple based worship as its focus. This all came to an end the moment the Babylonians laid a devastating siege on the city, sucking dry the power of Judah, destroying the city and temple and exiling the population into servitude.

End of Temple-sanctioned Yahwism

The religious political and social lives of the people of Judah were over; they were citizens of a country that no longer existed. Israelite Yahwism had essentially ended the moment the temple was destroyed. The temple that represented the House of Yahweh on earth, lay in ruins, and sacrifices could no longer be brought to the altar. Furthermore the borders of Judah, which demarcated in the Judeans minds the domain of Yahweh, were breached. They were pulled away, not only from the place of worship, but also from the realm of God’s influence. In a state of servitude and a feeling of abandonment from their God and hopelessness the Judeans walked from the Mediterranean Sea to the Chebar River in modern day Iraq.

The Future?

If History were on their minds during this long trek into exile, they would surely have recalled the similar fate of their brothers in the Kingdom of Israel who were exiled over a hundred years before by the Assyrians. These “ten tribes” as we fondly recall them today disappeared from history, assimilated into the cultures they were artificially planted in, and lost their religion.

This would be our fate, the Judeans were thinking.

God becomes Bigger?

 Israelite Yahwism at this point offered no hope of redemption- for Yahweh was not present in the lands of Babylon with their multiplicity of gods. This idea however dramatically changed when a Judean priest had a mighty vision of Yahweh by the Chebar river. He saw a mighty chariot with wheels, wings and animals carrying the presence of Yahweh who appeared in the likeness of a human. Yahweh spoke with him and called him to become a prophet to his people, his name was Ezekiel. (Ezekiel 1:1-3:5)

The ramifications of this vision were awesome. For not only was God bigger and more powerful than they had ever imagined him to be- for he could transverse over foreign lands were other gods were worshipped proving himself above them all, but more importantly, he was still speaking to the people of Israel.