Advent series - Ruth: When the Lord Sends Redemption into a Broken Family

 

Ruth: When the Lord Sends Redemption into a Broken Family 

… Boaz the father of Obed by Ruth (Matthew 1:5b)

The theme of redemption runs like a golden thread through the whole Bible. In the New Testament, we learn that Jesus Christ is our Redeemer, the One who bought us back from sin and death, who paid the redemption price with his own life. Redemption is the beating heart of the gospel.

But the Old Testament prepares us to understand this theme. It gives us the categories, the imagery, the lived experiences that make the New Testament’s proclamation shine with deeper meaning. In Israel, redemption was woven into two great institutions: the preservation of the family name and the preservation of the family inheritance. To lose either one was a tragedy. A name forgotten in the gates of one’s hometown was a name lost to history. A family that lost its land lost its place in the promised land of God.

The book of Ruth is the story of a double redemption—the redemption of a family name and the redemption of a family inheritance. And through this story, God shows us the shape of the redemption he brings to all his people through Ruth’s greatest Son, Jesus Christ.

Ruth is the third of the five women mentioned in the genealogy of Matthew 1, the genealogy of Jesus, our great Redeemer.  

A Family in Darkness

The story begins “in the days when the judges ruled,” a time of spiritual chaos and moral collapse. Israel had received its inheritance. Every family had its piece of land, a place to work, to raise children, and above all, to serve the Lord in gratitude for his deliverance from Egypt. But Israel forgot their God. They turned to idols. They did what was right in their own eyes.

Into this darkness steps a man named Elimelech, a man of the tribe of Judah, from Bethlehem, the “house of bread.” His name means “My God is King.” Yet when famine strikes the land, Elimelech does not turn to the Lord. He does not call the elders to repentance. He does not seek the face of God.

He does what is right in his own eyes.

He gathers his wife Naomi and their two sons, Mahlon and Chilion, and leaves the land God had given them. He abandons his inheritance. He crosses the Jordan and settles in Moab, a land of foreign gods, a land whose chief deity demanded the sacrifice of firstborn children.

Elimelech leaves Bethlehem in search of bread, but finds only death.

He dies in Moab, leaving Naomi a widow in a foreign land. Her sons grow up and marry Moabite women, Orpah and Ruth. For ten years they live there, but then tragedy strikes again. Mahlon and Chilion both die, childless. Leaving behind three widows—Naomi, Orpah, and Ruth—with no men, no protection, no future, and no name to carry forward.

Naomi is left with nothing. No husband. No sons. No grandchildren. No inheritance. No hope.

Her family line is on the brink of extinction. Her family land lies abandoned in Bethlehem. Her name is fading into the dust.

Then one day Naomi hears a whisper of mercy: “The Lord has visited his people and given them bread.”

Naomi rises to return home, and Ruth goes with her. Together they make the long journey back to Bethlehem, two widows, destitute, vulnerable, with nothing but each other. They return empty.  

The Lord Initiates Redemption Through Boaz

It is the beginning of the barley harvest, a season of new growth, new provision, and for Naomi and Ruth, a new beginning. Israel’s law made room for the poor. The gleanings, leftover stalks, were to be left for the widow, the orphan, and the foreigner. Ruth goes out to glean.

“As it happened,” the narrator says—that gentle biblical phrase that always signals the hidden hand of God—Ruth finds herself in the field of a wealthy and respected man named Boaz. He notices her immediately. He sees her humility, her hard work, her devotion to Naomi. And he treats her with extraordinary kindness. He protects her and instructs his workers to leave extra grain for her.

Ruth returns home with abundance. And when Naomi hears the name Boaz, hope awakens. Boaz is a relative, a kinsman of Elimelech. A man with the right to redeem.

But harvest season does not last forever. Naomi sees the path ahead. She knows Boaz will be sleeping at his threshing floor, guarding his grain. She devises a plan—bold, risky, and rooted in faith.

She tells Ruth to wash, to anoint herself, to put on her best clothes, and to go to the threshing floor. When Boaz lies down to sleep, she is to uncover his feet and lie down there—a symbolic request for protection, a quiet proposal, a plea for redemption.

Ruth obeys.

At midnight, Boaz wakes with a start. A woman is lying at his feet.

“Who are you?”

“I am your servant Ruth,” she replies. “Spread the corner of your garment over me, for you are a kinsman‑redeemer.”

It is a request for marriage, a plea for protection, a longing for redemption.

Boaz receives her request with joy. He promises to act, and he does. He goes to the elders at the city gate and purchases Naomi’s land. He redeems it and takes Ruth as his wife. He restores the family name. Through it all, the Lord continues the unfolding work of redemption.  

The Lord Continues His Redemption Through Obed

The Lord grants Ruth a son. And then something remarkable happens. The women of Bethlehem gather—not around Ruth, but around Naomi. “Praise be to the Lord…. Naomi has a son! He will renew your life and sustain you in your old age.”

Naomi, who had returned empty, now cradles fullness in her arms. She gathers the child onto her lap and tends to his needs. Her bitterness melts into joy.

This child means everything. Through him, Elimelech’s name will be preserved. Through him, the family land will remain in the family. Through him, Naomi will be cared for in her old age.

The neighbours give the child his name: “Obed,” which means servant. A fitting name for a child born to serve Naomi, to serve the family, and above all, to serve the Lord.

But we see even more clearly than they did how Obed served God’s purposes. Obed fathered Jesse, who fathered David.

David, the shepherd‑king of Bethlehem, would lead Israel out of the dark age of the judges into a time of renewed faithfulness. The last word of the book of Ruth is David—a ray of sunlight breaking through the bleakness of a time when everyone did what was right in his own eyes.

David was a son of Ruth. But Ruth is also the mother of an even greater Son.  

The Lord Completes His Redemption Through Ruth’s Great Son Jesus

Boaz brought a real redemption, though it was yet incomplete. Obed continued that redemption, but it was not perfect. Only Jesus, Ruth’s greatest Son, brings the final, complete, and perfect redemption.

He redeems our names.

Through his perfect obedience and sacrificial death, Jesus writes our names in the book of life. They will not be cut off. They will not fade. They will not be erased by sin or swallowed by judgment. The greatest Kinsman‑Redeemer—the One who is not ashamed to call us his brothers and sisters—has rescued our names from extinction in the registry of hell.

He also redeems our inheritance.

Like Elimelech, we walked away from our inheritance. Like the prodigal son, we squandered it. But Jesus bought it back. He rescued it from being lost forever, and he keeps it safe for us—“imperishable, undefiled, and unfading, kept in heaven for you.”

Let that be precious to you. Do not take lightly the fact that Christ has redeemed your name. Do not take lightly the inheritance he has secured for you.

For on the last day, you will hear your name called. You will hear it read from the book of life. And you will enter into the joy of your inheritance—the joy of Jesus, the great Kinsman‑Redeemer, the great Son of a faithful woman named Ruth.  

George van Popta

(First published in Clarion October 30, 2026(

Advent series: Rahab: When God Opens the Door no one else Can

 

Rahab: When God Opens the Door that no one else Can

…Salmon the father of Boaz by Rahab… (Matthew 1:5a) 

The second woman Matthew names in the genealogy of Jesus Christ is Rahab, Rahab the harlot of Jericho. Her title alone startles us. A prostitute in the family line of the Messiah? Yet the Holy Spirit deliberately includes her, not to glorify her past but to magnify the grace of God. Rahab stands as a living testimony to sovereign mercy: God opened her heart, worked faith in her, and used her to open the door into the land of promise and toward the coming Messiah himself.  

At the Threshold of Promise

Israel had reached the doorway of the land God had promised to Abraham, Isaac, and Jacob. They had stood here once before. Forty years earlier, under Moses, twelve spies had gone into the land. Ten returned trembling with fear; two, Joshua and Caleb, returned burning with faith. The people listened to the ten. They cried for Egypt. They begged to die in the desert rather than trust the God who had redeemed them.

And so they wandered for forty years, one year for every day the spies had spent in the land.

Now the forty years are over. A new generation stands at Shittim, near the Dead Sea. Across the Jordan rises Jericho, a small but powerful fortress city, the key to entering Canaan. Jericho must fall if Israel is to enter the land.

Joshua sends two spies across the Jordan with a simple command: “Go view the land, especially Jericho.” They slip into the city and enter the house of a prostitute named Rahab. Her home likely served as an inn, a place where travellers came and went without attracting attention.

But word spreads quickly in a fearful city. Someone recognizes them. Someone tells the king. Soldiers are sent to Rahab’s house.

Rahab has already hidden the spies beneath stalks of drying flax on her roof. When the soldiers arrive, she meets them with a calm face and a bold lie: “Yes, the men were here, but they left before the gate closed. If you hurry, you might catch them.” The soldiers rush out toward the Jordan. The gates slam shut behind them. And Rahab climbs the stairs to the roof.

The Door of a Heart Swung Open

Why did she do it? Why risk her life for two foreign spies? Why betray her king, her city, her people?

There is only one answer: God had opened her heart.

Before the spies ever set foot in her house, the Lord had already been at work within her. She had heard the stories, stories of a God who dried up the Red Sea, drowned Pharaoh’s armies, and crushed Sihon and Og. Everyone in Jericho had heard these stories. Everyone trembled with fear, but one woman believed.

On the roof, Rahab speaks words that echo across Scripture: “I know that the Lord has given you this land…. We have heard how the Lord dried up the Red Sea.… When we heard of it, our hearts melted…. For the Lord your God is God in heaven above and on the earth below.”

While Jericho bolts its gates, Rahab opens her heart. While the city clings to its idols, Rahab abandons hers. While her people prepare to resist the living God, Rahab chooses to join him.

She makes the choice every human being must make: Will I serve the Lord, or will I serve the world? Will I say, “Thy will be done,” or “My will be done”?

Rahab chooses the Lord. 

A Faith that Acts, and a Door that Opens

Rahab’s faith does not remain hidden. Hebrews 11, the great hall of faith, includes her name alongside Abraham and Moses (11:31). James praises her as one whose works proved her faith genuine (2:25). Rahab’s faith moved her hands as well as her heart. She hid the spies and misled the soldiers. She lowered the spies from her window by a scarlet cord and sent them into the hills for three days until the search parties returned. She gave them counsel and gave them courage.

And God used her.

Through Rahab’s active faith, the spies survived. Through her testimony, they returned to Joshua with a message that electrified the camp: “The Lord has surely given the whole land into our hands; all the people are melting in fear because of us.”

Forty years earlier, ten spies had returned with fear and unbelief. Now two spies returned with confidence and faith, and the difference was Rahab.

The words “the land” appear seven times in Joshua 2. The land God had promised to Abraham, Isaac, and Jacob. The land flowing with milk and honey. The land where Israel would be free from oppression, free to worship, free to rest.

And God used Rahab to open the door.

Joshua led the people across the Jordan. Rahab opened the way into Jericho. Together, the great leader of Israel and the former prostitute of Canaan served the unfolding plan of God.

But Scripture tells us there is a greater rest still to come. A better Joshua, Jesus, the son of David, the son of Rahab, leads his people into a better land. A land where sorrow and death are no more. A land where the people of God will serve him with joy forever.

Through the faithful obedience of Jesus Christ, the son of Rahab, God opens the door to that eternal land. He opens it wide. And no one can shut it. 

The Scarlet Cord and the Door Toward Christ

Before the spies left her house, Rahab asked that she and her family might be saved. The spies swore an oath that they would be, but there was something Rahab must do: she must hang a scarlet cord from her window.

Rahab’s house was built into the city wall. The same window through which she lowered the spies would become the sign of her salvation. “Tie this cord in the window,” they said. “Gather your family inside. When the city falls, you will all be safe.”

The scarlet cord carried layers of meaning. Scarlet was the colour of her past, the colour of sin, shame, and harlotry. Yet in Hebrew, the word for rope is the same as the word for hope.

Rahab’s rope became her hope.

Her scarlet cord, once a symbol of shame, became the sign of salvation. It pointed forward to the scarlet blood of Christ, by which sinners are redeemed.

When the walls of Jericho fell, God remembered Rahab. The entire city lay under his curse, but the house marked by the scarlet cord stood firm. Rahab and her family were brought out alive. After a period of purification outside the camp, she was welcomed into the community of faith.

And God continued to use her.

She married Salmon of the tribe of Judah. She became a mother in Israel. She became a mother of the Messiah. From Rahab came Boaz. From Boaz came Jesse. From Jesse came David. From David came the Christ.

Jesus was born, a son of Rahab the harlot. He was born to bear the scarlet sins of his people. And like his mother Rahab, he too went outside the camp to suffer, to redeem, to gather a people for himself.

Through his death and resurrection, Jesus created a new community, a community of faith, a people who believe in him, gather with him, and obey him. He has gathered us into that community. It is called “the Church of Jesus Christ.”

God is the God who opens doors. He opens the door of the heart. He opens the door of faith. He opens the door to the eternal land of rest. And even now, he opens the door of his Church to all who come to him in faith. 

George van Popta

Advent series: Tamar, a Mother of Jesus Christ

 (As published in Clarion)

Tamar: When God Breaks Through the Darkness

“… Judah the father of Perez… by Tamar” (Matthew 1:3a)

 Matthew opens the Gospel not with angels or shepherds but with a genealogy—a long, deliberate chain of names stretching from Abraham to Jesus Christ. It is not a sterile list. It is a doorway into the drama of redemption. Every name carries a story, a wound, a promise. And among the fathers, Matthew includes five mothers. The first is Tamar.

Her story is anything but tidy. It is tangled with grief, injustice, sin, and a shocking twist of providence. Yet it is precisely through this darkness that God presses his promise forward. Genesis 38 records the story.

 Judah’s Descent into the Shadows

Tamar’s story begins with Judah—the man whose name means “I will praise the Lord.” Yet the first thing we see him do is walk away from the place where the Lord was praised. He leaves Hebron, the home of the patriarchs, the heart of the covenant family. He steps out of the circle of promise and into the world of Canaan.

The move looks harmless. Spiritually, it is catastrophic.

Judah settles among the Canaanites. He befriends a man named Hirah, marries a Canaanite woman, and raises three sons in a culture steeped in idolatry. Outwardly, everything prospers—flocks, household, reputation. But beneath the surface, rot spreads.

Judah finds a wife for his firstborn, Er—a Canaanite woman named Tamar. Soon after the marriage, Er is struck down by the Lord for deep wickedness. Tamar becomes a widow.

According to ancient custom, later codified in Mosaic law, the next brother was to marry the widow to raise up offspring for the deceased. Judah instructs Onan to fulfil this duty. Onan takes Tamar, but refuses to give her a child. He uses her body while denying her justice. The  Lord judges him, and he too dies.

Only Shelah remains, but he is young. Judah promises Tamar that Shelah will be hers when he grows up. But fear grips him. He blames Tamar for the deaths of his sons. He sends her back to her father’s house—a humiliating exile, a life in limbo. Because she belongs to Judah’s household, she cannot marry anyone else. Her future is locked behind Judah’s broken promise.

Years pass. Shelah grows up. Judah’s wife dies. Judah’s line—the line through which God promised a King—shrivels. The royal tribe is collapsing. The branch looks dead.

But God is not finished.

 Tamar’s Desperate Resolve

Tamar eventually sees the truth: Judah will never give her to Shelah. She has been wronged, abandoned, forgotten. Yet she knows her covenant rights. She had been chosen to bear the heir of Judah’s firstborn. The continuation of Judah’s line rests on her.

Then she hears the news: Judah is going to Timnah for sheep‑shearing—a season known for feasting, drinking, and ritualized sexual indulgence. Tamar knows Judah. She knows his weaknesses. She knows this is the moment.

She removes her widow’s garments. She veils herself as a cult prostitute and waits along the road.

This is not rebellion. It is not lust. It is a desperate act of justice, a fierce determination—however dimly she understood it—to preserve the line through which God promised a King.

Judah sees her. Lust blinds him. He does not recognize her. They agree on a price—a young goat. Tamar asks for a pledge until payment arrives: his seal, the cord from which it hangs, and his staff.

His identity. His authority. His power.

Judah hands them over. In doing so, he symbolically hands over the very markers of who he is. He sinks fully into the Canaanite world he has embraced.

Tamar returns home, resumes her widow’s garments, and soon knows she is pregnant.

Judah later sends Hirah with the goat, but the woman cannot be found. Embarrassed, Judah lets the matter drop. He thinks the incident is buried.

But God is about to expose everything.

 The Moment of Reckoning

Three months later, Judah receives the report: “Your daughter‑in‑law Tamar is guilty of prostitution. She is pregnant.”

The hypocrisy is staggering. The man who slept with a prostitute now burns with self‑righteous fury.

“Bring her out,” he commands, “and burn her.”

Tamar is dragged out to die. But she carries the evidence—Judah’s seal, cord, and staff. She sends them to him with a single message: “I am pregnant by the man who owns these.”

Silence. Judah’s face drains of colour. His sin, his hypocrisy, his injustice—all exposed.

“She is more righteous than I,” he confesses, “since I would not give her to my son Shelah.”

The Canaanite woman has shown more covenant faithfulness than the covenant man.

And in that moment, something remarkable happens: Tamar becomes the instrument through which God pulls Judah back from the darkness he embraced. She reaches down to where he has fallen, and through her courageous act, the  Lord restores him to the place he was meant to stand. Judah’s house—collapsing under sin—is rebuilt by grace. Tamar, foreshadowing what Christ would do!

Later, in Egypt, when Joseph’s brothers stand before the prime minister of the land, it is Judah who steps forward as the leader he was always meant to be. The man who once descended into Canaanite darkness now offers himself as a substitute for Benjamin. Grace has done its work. Judah, foreshadowing what Christ would do! 

Perez: The Breakthrough of God

Tamar gives birth to twins. During the delivery, one child thrusts out a hand, and the midwife ties a scarlet thread around his wrist. But he draws back, and his brother bursts out first.

“So this is how you have broken out!” she cries.

He is named Perez—“the one who breaks through.”

What a name. What a moment. What a God.

Through Perez, God breaks through Judah’s wickedness. He breaks through Tamar’s suffering. He breaks through Satan’s schemes. He breaks through human sin, human failure, human darkness. He breaks through to carry forward the promise of a Saviour.

Perez becomes the ancestor of David. David becomes the ancestor of Christ. Christ becomes the Saviour of the world.

Judah’s line should have died. Tamar should have been forgotten. The promise should have collapsed.

But God is faithful. He keeps his word. He moves history forward even when his people stumble. He breaks through the darkness with sovereign grace.

And he does it through Tamar—the wronged woman, the courageous seeker of justice, the unexpected instrument of redemption, the mother of the Messiah.

George van Popta © 2026

Unless You Become…

 

Unless You Become…

 John Andersen is a surgeon. A capable fellow, still young for his profession. He goes quietly about his work and is an agreeable man.

This is his story.

He was brought up in a Christian home. His father and mother were simple people, socially as well as financially, but through many sacrifices—and with the help of a scholarship—they managed to pay for his education. His years at secondary school and the first years at university presented no difficulties. Thanks to his keen intellect, he was an excellent catechism student, and in his third year at university, when he was twenty, he made public profession of his faith. But after a while he began to absent himself from church, and within a few years he had become a thoroughly respectable prodigal son. After his marriage he moved to another town, and I lost track of him.

To my surprise, however, I saw him again in church about six months ago. I made enquiries and learned that he had been appointed surgeon at the nearby hospital.

That one visit to church was not his last. From time to time I noticed him among the congregation on Sundays. Then one day I happened to meet him in the street, and I told him how glad I was that he had found his way back to church.

He did not say much about it, only, "Yes, I have changed. I'm glad of it myself."

That, then, is his story.

But there is another story, and I did not hear it until one evening when he came to see me.

We spoke about his work at the hospital, and I enjoyed the precision with which he told his stories, together with the touch of humour that made his seriousness so engaging.

The evening wore on into the night, and at length he became confidential. "The most remarkable case I ever encountered," he said, "was a child. Though that's not really the right way to put it—a remarkable case. It was an ordinary appendicitis."

He fell silent for a moment and gazed thoughtfully ahead.

"I've been meaning to tell you about it, sooner or later."

Then I heard the story of little Wim.

Everything had been made ready in the operating theatre. The doctors, dressed in white, and the nurses stood alert at their posts, all with sterile gauze masks over their mouths. The lamp overhead cast its fierce, pitiless light.

No wonder little Wim was rather frightened when they wheeled him in. He looked around with anxious eyes at all the light and all those white-clad figures. After all, he was only seven years old and completely alone. He had already understood that Father and Mother would not be allowed to come with him.

Still, he was a courageous little fellow, and he asked Andersen, "What are you going to do to me?"

"We're just going to take that pain out of your tummy," Andersen replied kindly.

"But I don't have any pain now."

"No, but if we don't do anything about it, the pain will come back tomorrow, and then you'll become very ill."

This seemed to give him pause. His thin little face grew serious, and his eyes looked intently at the tall man standing over him.

"How are you going to take the pain away, Doctor?"

"You're simply going to go to sleep, Wim. And when you wake up, everything will be over, and you'll soon be well again."

Wim was not entirely reassured.

"But I'm not sleepy at all."

"You will be. I'm going to make you sleep. You won't feel a thing."

Meanwhile an unusual stillness had settled over the operating theatre. Everything was ready, and everyone stood waiting.

"Am I really going to sleep, Doctor?"

"Yes, Wim. Really."

"But then I have to pray first," said Wim.

Before anyone realised what he was about to do, he had slipped off the trolley. He knelt on the floor and folded his little hands on the edge of it.

The theatre fell completely silent.

Andersen, the two assistants, the nurses—not one of them moved.

All eyes were fixed on that small figure in the middle of the room.

Then a child's voice rang out, clear and pure: 

Now I lay me down to sleep,
Pray thee Lord my soul to keep.
Father, I do trust in thee
Wilt thou now abide with me.

Make me free from guilt and spot.
     And my sins remember not
     Should I die before I wake, 
     Pray thee Lord my soul to take.
                                                    Amen

 That was Andersen's story.

"You may think it strange," he said, "or sentimental. But for me it was a turning point. I could not get it out of my mind, because I knew that child was right—and I was wrong.

"There came an evening when I too knelt beside my bed. I was deeply troubled and confused, and there was much in my life that was not as it should have been. But that is another story. That evening I knelt before God and asked exactly the same thing:

 Make me free from guilt and spot.
     And my sins remember not.

Suddenly Andersen rose to his feet, like a man afraid he had allowed someone to look too deeply into his soul. He gave me a slightly guarded glance as he buttoned his jacket.

But at the door he turned and said, "There's a verse somewhere about becoming like a little child, isn't there?"

 (Translation of "Zo Gij Niet Wordt..." De Weleerwaarde Heer, p. 59-62, M. E. Voila, Kok: Kampen)

Be Not Overly Wicked

Chapter 3

Be Not Overly Wicked

Ecclesiastes 7:17 

As for Sister Wanter's appearance, whatever was striking about her was not beautiful, and whatever was beautiful was not striking. Her eyes sat slightly out of level, and her mouth pulled a little to one side, as though two opposing forces had once fought a brief skirmish across her face. Her fair hair possessed neither curl nor wave, and its colour was a dull, whitish yellow, untouched by even the faintest trace of red.

Yet anyone who came to know her better made two discoveries. The first was that, at times—even at forty, and after all she had endured—she could look inexplicably young. Not often, to be sure. But now and then—was it a trick of the light, or did the light come from within?—she seemed almost a young girl again.

The second discovery lay in her eyes. In their depths dwelt a great kindness and a gentle humility, as though sorrow itself had refined rather than hardened her. How else could she have borne her cross?

But now it seemed she wished to cast that cross aside, for her voice sounded soft yet resolute when she said to me: “Now I want to be rid of him, Pastor.”

Wanter was a brute—a drunkard, a womaniser—and everyone wondered how his wife had endured him for so many years. He was violent in both word and deed. As a church, we had little direct dealings with him; he was not a member. Our contact was with his wife and children. Whenever Wanter was out of work or short of money, he sold whatever he could lay his hands on: the radio, the clock, even his wife's coat.

More than once, after one of his violent outbursts had ended in blows, I spoke with her about the possibility of at least a separation from bed and board. I urged her to think of the welfare of her body as well as her soul, and of the children, whose young minds were in danger of being poisoned by their father's example. But she would never consent. She would only shake her head and say, "I cannot do that, Pastor."

Whenever a little one was born, I visited her. Those, I think, were her best days. She lay quietly in bed, as though she had at last earned the right to be tired, and to let others care for her. It was also the only time I ever saw her smile. When I praised the child, or when she held it in her arms, that peculiar smile would appear—almost making her beautiful, and younger than she had ever seemed.

Beside the bed stood the cradle—her pride. And it was a cradle worth looking at: so neatly kept, with spotless curtains that she replaced each time a new birth drew near. Soon enough the baby would be moved to a little cot, and the cradle carried up to the attic, where it would stand beneath an old curtain until the next time. But as long as she lay in bed, the cradle remained beside her. With careful fingers she would adjust the luminescent tulle; or she would lift herself on one elbow to see whether the veil covered the baby’s tiny head properly. Then she would sink back into the pillow, contented and at peace.

But now she sat across from me, and there was something final in her words: “I want to be rid of him, Pastor.”

I could not draw much more from her in the conversation that followed. I asked what had happened, but her answers remained vague: “It cannot go on… I cannot keep it up any longer.”

And when I suggested that she had surely made her decision also for the sake of the children, she only nodded and said, “Yes, yes—for the children too.”

I suspected she was expecting another baby. She did not speak of it, and I did not raise the subject.

The next day her husband came to see me. He had no idea why his wife had suddenly wanted to leave him. He drank a glass of beer now and then, but otherwise was conscious of no wrongdoing, and he asked me to try to persuade her to change her mind. I could see he was confused. He had never expected that she would finally leave him. In him, disbelief and fear wrestled in a manner that was almost painful to witness. His feigned indifference, his selfishness, his hollow promises of improvement—everything about him bore the mark of what was base and ugly.

And indeed, that evening he sent his eldest daughter with the message that Mother wanted to see me. She was a sweet child of thirteen. I kept her talking for a moment.

She already knew: Mother was leaving Father.

Good thing too.

“And now,” I said, “you will surely be extra kind to your mother.”

She nodded vigorously.

“I’m going to help Mother with everything, and if she can pay for it, I may even take sewing lessons.” She leaned closer, confidentially: “It’s Father’s own fault. He shouldn’t have sold the cradle.”

A light went on in me.

“Is Mother so angry about that?”

“No, she only cried terribly, and then she said: now I can’t go on.”

Again I saw before me that beautiful cradle beside the mother’s bed, her brief happiness, her rare smile.

The cradle was sold, for beer money. Yes—but it had been far more than a cradle. It had been the symbol of the only happiness she still knew. In losing it, she lost her last refuge. Now there was nowhere left for her to retreat with the meagre remnants of her love and longing. For a brief time after each birth she had been untouchable, as though she had been enclosed in a garden whose gate was closed to all others.

Now even that sanctuary had been violated, and nothing remained to her but flight.

There is a limit to all things, even to the capacity to suffer.

I could picture her—after the discovery in the attic—sitting at the table with red, tear‑swollen eyes staring into emptiness, her fists pressed against her cheeks, her wispy hair falling over her forehead.

“I can’t go on.”

And so it was. She could not go on.

Translation of “Wees Niet al te Goddeloos—Prediker 7:17” by M. E. Voila, p. 13ff in De Weleerwaarde Heer.” (Kok: Kampen, 1961).