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Context No. 392 of 4322 · Judith

Context · Reflection

Judith 9:1-14: in context

1But Judith fell upon her face, and put ashes upon her head, and uncovered the sackcloth with which she was clothed. The incense of that evening was now being offered at Jerusalem in the house of God, and Judith cried to the Lord with a loud voice, and said, 2“O Lord God of my father Simeon, into whose hand you gave a sword to take vengeance on the strangers who loosened the belt of a virgin to defile her, uncovered her thigh to her shame, and profaned her womb to her reproach; for you said, ‘It shall not be so;’ and they did so. 3Therefore you gave their rulers to be slain, and their bed, which was ashamed for her who was deceived, to be dyed in blood, and struck the servants with their masters, and the masters upon their thrones; 4and gave their wives for a prey, and their daughters to be captives, and all their spoils to be divided among your dear children; which were moved with zeal for you, and abhorred the pollution of their blood, and called upon you for aid. O God, O my God, hear me also who am a widow. 5For you did the things that were before those things, and those things, and such as come after; and you planned the things which are now, and the things which are to come. The things which you planned came to pass. 6Yes, the things which you determined stood before you, and said, ‘Behold, we are here; for all your ways are prepared, and your judgment is with foreknowledge.’ 7For, behold, the Assyrians are multiplied in their power. They are exalted with horse and rider. They were proud of the strength of their footmen. They have trusted in shield, spear, bow, and sling. They don’t know that you are the Lord who breaks the battles. ‘The Lord’ is your name. 8Break their strength in your power, and bring down their force in your wrath; for they intend to profane your sanctuary, and to defile the tabernacle where your glorious name rests, and to destroy the horn of your altar with the sword. 9Look at their pride, and send your wrath upon their heads. Give into my hand, which am a widow, the might that I have conceived. 10Strike by the deceit of my lips the servant with the prince, and the prince with his servant. Break down their arrogance by the hand of a woman. 11For your power stands not in numbers, nor your might in strong men, but you are a God of the afflicted. You are a helper of the oppressed, a helper of the weak, a protector of the forsaken, a savior of those who are without hope. 12Please, please, God of my father, and God of the inheritance of Israel, Lord of the heavens and of the earth, Creator of the waters, King of all your creation, hear my prayer. 13Make my speech and deceit to be their wound and bruise, who intend hard things against your covenant, your holy house, the top of Zion, and the house of the possession of your children. 14Make every nation and tribe of yours to know that you are God, the God of all power and might, and that there is no other who protects the race of Israel but you.”

Before Judith walks into the enemy camp to do the dangerous thing that will save her city, she prays, and the prayer is worth listening to for its theology of power. She is a widow, which in her world meant one of the most vulnerable, powerless people there was, a woman with no husband to protect or represent her. And the army she is about to face is overwhelming: the Assyrians, she says, are multiplied in strength, exalted with horse and rider, proud of their infantry, trusting in shield and spear and bow. By every visible measure, it is her weakness against their might.

But her prayer turns that whole calculation upside down. They do not know, she says of the Assyrians, that you are the Lord who breaks battles; the LORD is your name. And then she says the thing that anchors the entire prayer: your power stands not in numbers, nor your might in strong men, but you are a God of the afflicted, a helper of the oppressed, a protector of the weak, a defender of the forsaken, a savior of those without hope. She does not ask God to make her strong. She asks him to defeat the mighty army by the hand of a woman, by the hand of a widow, and she offers her very weakness as the instrument. In her theology, being afflicted and powerless is not a disqualification for God's use; it is exactly the material he is named for working through. The strong who trust in their own strength do not know him. The weak who have nothing else are his specialty.

That reframes a reflex most of us have. We assume God works through strength, resources, numbers, competence, and we quietly disqualify ourselves when we feel weak or forsaken or out of our depth. Judith prayed the opposite and offered God her weakness as the weapon. Where have I held myself back from being useful to God because I felt too weak or too small, when he is named here as the God of the afflicted, who prefers to work through exactly that?

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