Ruth & Boaz: the redeemed and the Redeemer - Derrick Harrison

Ruth and Boaz The redeemed & the Redeemer

Derrick Harrison

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Ruth and Boaz: The redeemed and the Redeemer1 Who has not heard of the thousands of refugees who have fled from war torn Syria, Afghanistan and Iraq? Or seen the urgent migration of a mixed multitude of people arriving on our doorstep – families with their little children trekking thousands of miles, cherishing the hope of a settled place of rest in Europe? These immigrant people embark on their journey with the hope of a new beginning, a possible livelihood that can provide for sustaining life. Are we not familiar with this tragic picture shown repeatedly on our T.V. screens? Thus, we see at the outset of the story of Naomi’s family that the issues they faced as a family seeking to survive famine are like many families today – a world that has arrived at our doorstep. In other ways this little book it is totally distant from our contemporary world, - its ancient Jewish culture and customs, its laws and its fundamental belief in God as the foundation of their personal and national life. The book of Ruth promotes godly values for life which are timeless – and it is a love story understood and enjoyed in every culture and language.

Separate one family from this endless invading tide of human immigrants and you can apply this sad scenario to the desperate plight of the family of Elimelech, Naomi and their two sons Mahlon and Chilion. The reason for the migration of this Jewish family from Bethlehem-Judah to Moab was due to famine. They embark on a desperate journey from Israel to Moab. Driven by hunger and the will to survive, as a poor family they emigrate from Bethlehem in Judah 2 to a foreign country where they are unwelcome refugees. Moab had been Israel’s enemy throughout its history. In hindsight, their departure from famine torn Israel may be viewed as a desperate choice with tragic consequences; Elimelech the Ephrathite (descended from Caleb)3 dies, the absence of any details makes his death even more severe. The marriage of her two sons, no doubt brought some comfort and hope to Naomi in her bitterness and grief. They lived in Moab for ten years after their marraiges and both couples were childless, suggesting that they had not been married long before their untimely deaths. For Naomi, that lengthy period of fading hopefulness is terminated by the sudden death of both her son’s. Thus, there are no children to carry on the family line of Elimelech and no men to work and provide for these poor widows. Naomi was left with a sorrowful and bitter heart, but we know a gracious and caring God who redeems the destitute, the grieving, the poor and the widows in their adversity. He did not bring back the dead for Naomi or the two young widows, but He did redeem Naomi and Ruth in the most wonderful and unimaginable way. We must dispose ourselves towards the grace of God and trust Him even when our heart is broken, and God seems to deal cruelly with us.

The bleeding dying man who Jesus rescued on the way down to Jericho city, must yield up his broken smashed body for Jesus to pour in the healing oil and wine.

The meaning of the names4 of each member of this tragic family make a significant contribution to the narrative.

Elimelech means “my God is King.” This name is found in scripture only here. With this meaning in mind, it is striking to read in the last verse of the preceding Book (Judges), "In those days there was no king in Israel." Then in the very next verse (Ruth 1:1) we find a designed contrast: Elimelech was a man in Israel who carried about in his name the constant witness that "God is King," though the nation at large disowned the authority of Him who had formerly presenced Himself in the tabernacle. Surely, this man had been so named by his parents to be a witness to the Lord in the midst of a 1

Paintings: I have introduced several paintings into the text; Ruth is obviously considered a great subject to paint, attracting the most famous artists: – from Rembrandt and Michelangelo, the Pre-Raphaelites who delighted in biblical subjects, to the French Impressionists and to a couple of unknowns. My favourite is a watercolour painting by a little known French artist called James Tissot, entitled, 'Ruth Gleaning' (p11). The picture on the front cover is by the Pre-Raphaelite, Edward Burne-Jones, “Ruth Meets Boaz” (1879). On the rear of the last page there is a stained glass window by William Morris, 'Boaz and Ruth' (1865).

2 Judg.17:7-9; 19:1, 2, 18; 1Sam.17:12. Bethlehem – “house of bread” was 6 miles south of Jerusalem. Wheat, barley, olives, almonds and grapes grew plentiful in the area.

3 “One of the first families of Bethlehem,” part of the original community there.

4 I suggest you consult a Newberry Bible which specializes in the meaning of personal names or some other equivalent source.

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disbelieving people. Elimelech was one who bore the light of truth in his name, but sadly failed to be that strong testimony in his home town of Bethlehem.

Naomi means “my delight,” "pleasantness" or "sweetness," especially that gracious disposition of nature which is associated with spiritual beauty. The word is used by the psalmist when he writes of beholding the "beauty (pleasantness, graciousness) of Jehovah" (Ps. 27:4), and again, of his desire that this "beauty" may be upon His people (Ps. 90:17). See also Zech. 11:7, 10, where the word is again found. Naomi (pleasantness) is also connected with wisdom, for Solomon says, "Her ways are ways of pleasantness" (Prov. 3:17). By name therefore, the gracious, good, and wise Naomi must have been a fitting partner for Elimelech in their marriage, a wonderful testimony in their town to godly marriage. What went so badly wrong? Later she changes her name to Mara which means “bitter” following the death of her husband and two sons. Their two sons are called Mahlon which means “great infirmity,” “sick” or “mild” (he was the former husband of Orpah) and Chilion means “consumption,” “consuming” “pining” or “failing” (he was the former husband of Ruth). Their names suggest that they may both may have suffered from ill health. After about 10 years in Moab they both died (1:4). You could construct a narrative around these significant names.

Try to imagine the dire situation that would cause a devout Jewish family to emigrate from Bethlehem to Moab, of all the wicked places to live!5 Moab had a history associated with its name, known to all Israelites, - they had shown its treachery and malignity towards Israel when the king of Moab had attempted to destroy Israel by employing Balaam to curse them. When this failed, he sought to pollute their seed through the wrongful intercourse of the Israelite men with Moabite women and thus bring the evil spirits of baal into the blood stream of Israel. Moab’s hate for Israel was not only tribal (ethnic) but it was also hatred fuelled by satan – it was demonic and anti-Semitic. The people were induced "to join themselves" to Baal-Peor and to engage with the perverse rites and practises of the gods of Moab, thousands of Israelite men died from the plague which followed. 6 Surely, Elimelech must have known of this terrible event in the recent history of his people? Nevertheless, because of famine he went to live among the heathen Moabites who had even refused bread and water to his father’s people when they were on their borders. Because of their flagrant hate and behaviour against Israel God had said to His people, "You shall not seek their peace nor their prosperity all your days forever" (Deut.

23:4-6; Neh. 13:2). Despite this Elimelech went there to seek bread to sustain his family.

Finally, the names of Naomi’s two daughter’s-in-law are: (1) Orpah meaning “stiff-necked” which seems out of character for the young widow we briefly encounter the cross-road of her life. She certainly has our sympathy, her hopes of a happy marriage, a settled family life with children have all been dashed to pieces, her heart broken, who is now about to lose the mother of her dead husband and her beloved sister-in-law who has been a companion in grief. We don’t know enough about her to justify the application of this meaning to her character or to read this proud attitude into her life. I am very slow to attribute anything negative about dear Orpah, whatever she may have been before her trials. To nurse her husband through his dying would surely beak any stubborn nature and stiff neck. (2) Ruth means “beautiful” and refers to everything about her. She, like Orpah had nursed her husband during his terminal illness, enduring the pain of seeing her beloved suffering, deteriorating daily, even unto the moment of death. Ruth was beautiful in the way she cared for Chilion, nourishing him and loving him. She was beautiful in the way she spoke to him and comforted him. She was beautiful in the way she ministered to the lonely and grieving hearts of Naomi and Orpah. Everything about her was altogether beautiful. Ruth is surely a suitable bride for Christ, “Hearken, O daughter, Consider and incline your ear; 5

Moab: who was the son of Lot originated from the incestuous relationship between Lot and his firstborn daughter (Gen.19:37).

Such incest probably was practised in Sodom. See also Nu.22:1-25:18; Josh.24:9-10; 6 This was a dark page in Israel's history, to which there are many allusions in the admonitions of scripture (Num. 31:16; Num. 25:15; Deut. 4:3;Ps. 106:28-30; Hosea 9:10; 1 Cor. 10:8; Rev. 2:14).

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Forget your own people also, and your father’s house; So the King will greatly desire your beauty; Because He is your Lord, worship Him” (Ps.45:10-11).

To cross the border into Moab was to venture into enemy territory and into an idolatrous and demonic land where the worship of the LORD was despised. Nevertheless, the family settle there and the two sons marry Moabite women. The decision to immigrate to Moab ultimately brought tragedy to Naomi; the death of her beloved husband to whom she was indeed “my delight” and then the death of her two sons. Perhaps this meaning of her name also reflected her love for God as a daughter of Israel. Her heart now was devoid of that former delight – her husband was gone. Her firstborn son Mahlon may have been a sickly child or even invalid. The second son could not get out of his mind his love for his familiar childhood home in Bethlehem and therefore remained unsettled in Moab. The ultimate responsibility for the family move, to live among a pagan people must lie with Elimelech. He was so named by godly and devout parents. His decision to move from the scene of dire famine in Bethlehem to this hostile land of Moab was surely a choice made out of necessity and need, which seems to contradict the faith of his parents who named him “my God is king.” Personal godliness does not ensure that our children will choose to follow our God. A likely route out of Bethlehem would have taken this lone Jewish family down through the Judean hills to cross the River Jordan at the top end of the Red Sea. From there they would have travelled across the barren landscape in the baking sun to reach the land of Moab 80 miles from where they started out. Today it is part of Jordan. Elimelech paid a high price to traverse this wild and barren route, perhaps undermining his own health, because he may have died soon after his arrival and if Mahlon was physically weak he would have slowed the pace of their journey.

Now settled in Moab, it is possible that Elimelech was still alive when he and Naomi chose and negotiated for a bride for each their sons. The cost of providing a dowry price for their two daughters-in-law Orpah and Ruth cost Elimelech dearly, both financially and spiritually. Elimelech was evidently quite wealthy, since he is referred to as an Ephrathite, the name indicates that he was from an ancient, noble line. By settling in Moab, he was determining the future of his family in the land of their adoption (the Lord had very different plans), and he was also ensuring their permanent separation from their Jewish inheritance as the children of God. The children of his two sons would no longer be Jews.

The mohar was originally the purchase price of the bride, and it is therefore understandable why it was paid by the father of the groom to the father of the bride. 7 This may have been the last thing that Elimelech did before his death. Naomi as a widow would not marry a Moabite due to her Jewish faith. The opening verses of Lamentations show us a vivid and sad picture of widowhood which gives to us a deep insight into the grief of Naomi, “she dwells among the heathen, she finds no rest” (Lam.1:1-11). After 10 years in the land her two sons both died childless. By their untimely death the name and inheritance of Elimelech perished from Israel. During this time of her sorrow her two daughters-in-law were her only comfort and strength, and they were kind and loving to her. Ironically, such is the tragic reality of her circumstances she does all in her power to send them away from her, – such is her deep bitterness that she seeks to deprive herself of her one remaining consolation!

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Marriage with idolatrous nations was forbidden by the Law of Moses (Deut. 7:3), and no Moabite was permitted to enter "the congregation of Jehovah forever" (Deut. 23:3, 4).

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Naomi’s mishaps were not of her making, nor can they be understood outside the community of Israel and the laws of God which were at the foundation of their life as the people of God. Moses had given to Israel a theology of God’s providential dealings with them. Failed harvests were signs to the LORD’S people of His disfavour; these tangible evidences of His disfavour were warnings to them to repent of those actions which displeased Him. What befell Elimelech and his family was the evidence of the LORD’S disfavour and judgment. Moses’ warning to the children of Israel, that if they disobeyed the LORD these things would happen to them, had indeed happened: drought ( Deut.28:2324); crop failure ( Deut.28:18 ); cursing the fruit of their womb (Deut.28:18); and removal from the land ( Deut.28:36).

However, in the midst of these punishments, God displays amazing grace to Naomi and Ruth.

The death of her husband and her two sons released Naomi to return to Israel sometime in the future. In actual fact, circumstance took certain twists and turns which were totally unforeseen, resulting in Naomi the widow returning to Bethlehem, without wealth or status, but with one daughter-in-law who will prove to be “the pearl of greatest price!”

Naomi is so taken up with her own bitterness she has not yet seen the amazing worth of Ruth. Only sovereign and omniscient God can change complex and grievous situations and the complexity of peoples lives, to bring about His eternal and ordered purposes, - but first He must change the heart of Naomi.

The second chapter of the book - or scene two of our drama, marks a sharp distinction between living in Moab without God and living in Bethlehem with God, - these are two different contrasted worlds. John the beloved disciple, remembered the categorical statement of Jesus, “I am not of this world” (Jn.8:23), and said to his beloved disciples, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1Jn.2:15).

The little book of Ruth is a true story of ordinary people rooted in real life situations; it is an account of two widow women together facing insurmountable trials with a quiet confidence in God. They face the fundamental challenges which people face today, in our country, in our time and in our world; issues of poverty, bereavement, childlessness, deep seated racial tension and displacement from one’s own people. Because the key characters in our narrative are real people most of the text of Ruth is taken up with conversation – over fifty verses out a total of over eighty-five verses are taken up with dialogue between three people!

Each one of them overflow with kindness, loyalty, trust, - timeless values which give to this story infinite worth. This is how God planned for people to dwell together. It is a wonderful story of a tiny Jewish community of people who embrace graciously and lovingly a vulnerable Moabite woman whose people have caused great pain, hardship and irrepairable loss to many families in Israel, caused by the ravages of war. It is also a love story that shows how our dreams and hopes may be translated into realities when people of integrity face up to the hard realities of life and trust God. It is also a historical narrative about hardship and grief confronted by faithfulness and love. The story demonstrates what total dependence on the providence of God looks like. It shows to us God who is kindly disposed towards His children as they are to Him. It is as if Naomi’s return to Bethlehem marks a change in her relationship with God. Her heart is restored to its first love. She finds a place of returning to God because she seeks it by grace. She also finds that in her distress she is lovingly received back among her people. Her nature blossoms and she show’s a complete and childlike trust in God which results in her seeking a bridegroom for Ruth from a near kinsman of Elimelech.

Hidden from our view there is one single Hebrew word with is of incredible importance to the meaning of salvation in the O.T. 8 The Hebrew word “go’el” – is the word for “kinsman-redeemer” and is associated with the name of Boaz who fulfils the part of the kinsman-redeemer in the context of Jewish law and tradition. The identification of Jesus as our redeemer emphasises the costliness of our redemption, the great price He paid to redeem us back to Himself.

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See my module on “Salvation” 7

The book of Ruth is also a literary narrative of quality in its artistic composition and its unfolding plot. “The powerful recurring themes of exile, homecoming, and marriage, and the controlling metaphors of emptiness and fullness, famine, and harvest, so eloquently articulated by the author, were sure to appeal also to the imagination of the visual artist.” 9 The literary structure of the book: The four-part structure of the book is effective, as the narrative unfolds in four chapters, each part of the story corresponding to a specific chapter. Ch.1 recalls the initial tragic background of Naomi and Ruth and their arrival in Bethlehem; Ch.2 introduces Boaz and the possibility of romance and a desirable union; Ch.3 describes how Ruth spends the night on the threshing floor of Boaz; and Ch.4 culminates in the birth of a son to Ruth.

The story is thus noteworthy for its careful ordering of events, for the way its four chapters are structured to accentuate the night-time meeting between Ruth and Boaz, and for the intricate and detailed characterization of its three central figures, Ruth, Naomi, and Boaz. Chapters 2 and 3 are parallel in structure, beginning and ending in scenes in which only Ruth and Naomi participate; their focus is on Ruth's encounter with Boaz, which bring for her blessings both material and spiritual. Yet the settings of the two meetings between Ruth and Boaz are contrasted: the former takes place in the countryside in daylight and the latter in the intimate privacy of a threshing floor at night time (mid-night). It is not difficult to appreciate why artists have returned to this subject again and again, driven by a compulsion to capture the dramatic scenes and the minute details of such amazing happenings.

Historical marker: Before our story begins, we are told that it was a turbulent time in Israel’s history, “In the days when the judges ruled” (Ruth 1:1). It was also a long time because the judges ruled for about two hundred years. This book is placed after Judges and conveys a message which seems totally out of context to what is taking place in the general narrative of Israel’s history. One objective of God in the conquest of Canaan was the utter destruction of the seven nations who occupied the land due to their sinful and demonic practises. Following the conquest of Canaan by Joshua the people settled in the land; Canaan may have been conquered but vast areas of land had not yet been possessed.

Dangerous pockets of the Canaanite nations remained unconquered and became the cause of continual temptation regarding idolatry and warfare. The tribes of Israel had been given their allotted land and lived together in a loose tribal federation. This was so contrary to how they had been constituted under Moses, where the focal point in the camp was the tabernacle where God dwelled among His people. War had undermined the structures established by Moses which undergirded nationhood. The presence of God in the tabernacle is no longer a central and unifying factor in the life of the tribes and there is no mention of the Law of God or a functioning priesthood. They were not only vulnerable to the infiltration of idolatry but they were also exposed to hostile and warlike nations who repeatedly invaded their land, destroyed their crops, killed their people, subjugated and enslaved them.

The book of Judges records the sad condition of the tribes, “every man did evil in the eyes of the LORD and served the baals” (Jud.2:1 see also 21:25). With repeated invasions, we read how the LORD raised up “judges” who served as a catalyst for the tribes to rise-up and fight their enemies. In my view this is one of the saddest periods of Israel’s history. It is during this time of the judges that Jericho was re-conquered by Moab (Jud.3:13), and they had ruled over the Israelites for eighteen years (v14). Because the Moabites had been hostile to Israel when they came out of Egypt, no Moabite could enter the assembly of the Lord (Deut.23:3). It is against this background of the Judges that we are introduced to the family of Elimelech and to Ruth the Moabitess.

In the light of the fact that Ruth belongs to the period of the judges it has been suggested that Ruth may have been the daughter of Eglon, the king of the Moabites who had cruelly subjugated Israel for 18 years (Jud.ch.3). He was murdered in his own palace by Ehud who escaped and became the second judge to rule the tribes of Israel,

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O'Kane, Martin The Iconography of the Book of Ruth 8

“Then Ehud said, “I have a message from God for you.” So he arose from his seat. Then Ehud reached with his left hand, took the dagger from his right thigh, and thrust it into his belly.” (Jud. 3:20-21).

But Ehud had escaped while they delayed … he blew the trumpet in the mountains of Ephraim, and the children of Israel went down with him from the mountains; and he led them. Then he said to them, “Follow me, for the Lord has delivered your enemies the Moabites into your hand.” So they went down after him, seized the fords of the Jordan leading to Moab, and did not allow anyone to cross over. And at that time they killed about ten thousand men of Moab, all stout men of valour; not a man escaped. So Moab was subdued that day under the hand of Israel. And the land had rest for eighty years” (vv26-30).

The first chapter of Ruth is marked by tragedy, death, and the absence of the Lord’s kind interventions, but in contrast, subsequent chapters are marked by God’s loving providences towards two widowed women. Woven into this story is the message of redemption in the person of Boaz who is the go’el redeemer who fulfils this redemptive role towards Elimelech’s family. Boaz must marry Ruth to perpetuate the line of Naomi’s deceased sons. To fulfil this obligation as redeemer, he must marry Ruth. He gives himself to redeem her and thus gains for himself a bride. We can see how Boaz prefigures our great Redeemer who redeemed our lives at such infinite cost, also gaining for Himself a bride. Jesus is the merchant who buys a field to procure the pearl of greatest price.

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RUTH chapter one Elimelech and his family emigrate to Moab (1:1) We are introduced to a Jewish family as they embark on a desperate journey from Israel to Moab, “Now it came to pass, in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem, Judah, went to dwell in the country of Moab, he and his wife and his two sons. The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion—Ephrathites of Bethlehem, Judah. And they went to the country of Moab and remained there.” (Ruth 1:1-2).

Driven by hunger and the will to survive, as a poor family they emigrate from Bethlehem in Judah 10 to a foreign country where they are refugees. Moab had been Israel’s enemy throughout its history. In hindsight, their departure from famine torn Israel may be viewed as a desperate choice with tragic consequences.

The death of Elimelech and his two sons (vv3-5) Elimelech the Ephrathite (descended from Caleb), 11 the husband of Naomi dies. The absence of any details makes his death even more severe. The marriage of her two sons, no doubt brought some comfort and hope to Naomi in her bitterness and grief. They lived in Moab for ten years, and both couples were childless, suggesting that they had not been married long before their untimely deaths. For Naomi that lengthy period of fading hopefulness is terminated by the sudden death of both her son’s. Thus, there are no children to carry on the family line of Elimelech and no men to work and provide for these poor widows. Naomi was left with a sorrowful and bitter heart, but we know a gracious and caring God who redeems the destitute, the grieving, the poor and the widows in their adversity. He did not bring back the dead for Naomi or the two young widows, but He did redeem Naomi and Ruth in the most wonderful and unimaginable way.

We must dispose ourselves towards the grace of God and trust Him when our heart is broken, and God seems to deal cruelly with us. The bleeding dying man who Jesus rescued on the way down to Jericho city must yield up his body for Jesus to pour in the healing oil and wine and allow Jesus to make provision for him in the future.

Naomi returns with Ruth to Bethlehem (1:6-22) “Listen, daughter, and pay careful attention: Forget your people and your father's house” (Ps.45:10).

The day of departure from Moab has finally arrived and the time for Naomi to say good-bye” to her daughters-in-law, Orpah and Ruth, releasing them from any responsibilities towards her in her advancing years and releasing her from any responsibilities to them as she embarks on her sad journey back to Bethlehem, the place of her birth. Naomi had lived too long with the stark and painful reality that she was unable to provide husbands for her daughters-in-law and it was urgent that she release them. She must return to her homeland alone. The sudden decision to return was sparked by the news that the LORD was providing His people with food (1:6). It was harvest-time in Bethlehem and Naomi wanted to be part of it! Hope is reaching out to her with outstretching arms; the sun is gently warming her parched skin.

The three women were walking on the road which leads to the land of Judah, when Naomi stopped. She looks back over her shoulder to Moab and urges her two daughters-in-law to return and find husbands there. She longs for them to find 10

Judg.17:7-9; 19:1, 2, 18; 1Sam.17:12. Bethlehem – “house of bread” was 6 miles south of Jerusalem. Wheat, barley, olives, almonds and grapes grew plentiful in the area.

11 “One of the first families of Bethlehem,” part of the original community there.

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a place of settled security, sending them with her blessing - “and may the LORD deal with you kindly (hesed), as you have dealt with me and the dead” (1:8). As they had shown kindness to her, she prays the LORD to extend kindness to them.

The recurrence of the word kindness (hesed) throughout the narrative, points to an enduring love that is both human and divine (2:20; 3:10). Another word that speaks of the LORD’s loving disposition towards His children in need is the word “grace” (2:2, 10).

When she kisses them good-bye, they break out in loud weeping (1:6-9). Nevertheless, Naomi is still determined that they will not return with her, and she speaks with stronger words of resolve. She urges them to return again, “go back my daughters!” (v11). She repeats this plea in the next verse. Naomi is emphatic that there is no hope for them in the future by looking to her to provide marriage partners for them. She is strong in her refusal to allow them to return with her and the reason for this comes out in her negative reply, “for I am in far more bitter straits than you are” (v13). Her words are spoken in the form of a lament (Isa.38:17; Lam.1:4), and reveal her damaged emotions. They express the deep wounds of her heart, and her words shift to focus accusingly against God who has attacked her as His enemy, blaming Him for all her adversity and loss. With one final outbreak she cries, “Shaddai has heaped all this trouble on me!” (v21).

She has not denied God, but in her disillusionment, she charges Him with a cruel providence and ill intent towards her.

The Puritans spoke of God’s “frowning providence.” Naomi believes that God orders our lives, but with regards to her it is with a malicious design. The two women again break out in tears and Orpah kisses Naomi goodbye and departs, but Ruth resolutely clings to her.

Philip Hermogenes Calderon 'Ruth and Naomi' (1833-1898) Ruth pledges her heart and confesses her faith: “But Ruth clung tightly to her” (v14). I recall a picture painted by a Victorian artist of this scene that used to hang in our front bedroom at home when I was a small boy, where Ruth is intently and lovingly looking into Naomi’s eyes and making her avowal of committed love.12 The picture conveys the intensity and wholehearted commitment of Ruth to Naomi. One cannot over emphasise the significance of this covenanting love. It is this act of two hearts engaging in covenant love that is the key to all that follows in the story. It was also Ruth’s public confession of her faith in Jehovah/LORD. Likewise, the LORD vows to “her” who commits herself to Israel’s God. These words from Hosea express the LORD’s love to those who are outside Israel – He makes covenant vows to the aliens and the strangers who found themselves outside the covenant blessings. The LORD declares to them His full acceptance, Then I will sow her for Myself in the earth, And I will have mercy on her who had not obtained mercy; Then I will say to those who were not My people, ‘You are My people!’

And they shall say, ‘You are my God!’” (Hos.2:23).

As Orpah departs having kissed Naomi, she makes one last appeal to Ruth to depart with Orpah, “Go back!” follow your sister-in-law, she is doing the wise thing, go back with her to Moab. The words of Ruth’s commitment to Naomi demonstrate the quality of her love that comes to the fore in this moment of decision. Scripture is eloquent with Ruth’s words that express her devoted and committed love towards her. The Bible describes her love as hesed: “steadfast love” (1:18). Ruth says,

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“Entreat me not to leave you, Or to turn back from following after you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, And your God, my God. Where you die, I will die, And there will I be buried.

The LORD do so to me, and more also, If anything but death parts you and me” (1:16-17).

Just as Bible names have their hidden meaning, so we find in this book of Ruth three Hebrew words that have significant meaning. These words are hesed: “steadfast love, chen: “grace” and go’el “redeemer” (we will discuss the meaning of go’el later when we meet Boaz). Steadfast love is the expression of God’s character which demonstrates His constancy and undeviating faithfulness towards those He loves – those He has betrothed to Himself in covenant love. It is all that we understand as agape as revealed in Jesus Christ. The steadfast love of the LORD is revealed in His longsuffering nature towards His people. He shows graciousness towards them, continually extending mercy towards His beloved – this is God’s steadfast love. When Ruth steps out of Naomi’s house to find employment she really does need the favour of God to overcome her fears and to lead her to find work (Ruth 3:2, 10, 13).

The two women begin their journey to Naomi’s home in Bethlehem. It is an upward climb from despair to hope as the aged woman drags herself along the steep long road from Moab and the Dead Sea, up through the Judean wilderness to the familiar terraced fields and olive groves of Bethlehem. The hazardous journey awakened painful memories for Naomi of her outward journey to Moab, accompanied by the youthful voices of her two sons and the comforting strong companionship of her husband. Now she is returning from the far country after ten years, - stripped of everything, except for a young widow named Ruth who will not let her go home alone. She went away full and is returning empty handed. No doubt her neighbours and friends see a very different woman to the one who had left in the famine. Ruth’s decision to accompany Naomi will now be put to the test, – she realises with a shock that she is a foreigner to these people; but even worse is the fact that she is a Moabitess. The stigma of it is reminiscent of the stigma attached to the name of the woman from Jericho, “Rahab the harlot.” However, they are both to be found in the royal genealogy of Jesus Christ! - alongside Mary the virgin mother of Jesus.

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RUTH chapter two Their arrival at Bethlehem and Ruth’s meeting with Boaz (2:1-23) “In returning and rest shall you be saved, in quietness and in confidence shall be your strength” (Isa.30:15).

“But as for you, Bethlehem Ephrathah, 13 Too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel.

His goings forth are from long ago, From the days of eternity” (Mic.5:2 NASV).

Naomi and Ruth crossed the border into Israel, “so they two went” until they came to Naomi’s hometown of Bethlehem.14 For the patriarch Jacob, so many years before, the memory of this little village brought heart break to him, reminding him of the death of his beautiful wife Rachel who died in childbirth delivering their son, “And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour and it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; you will have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem” (Gen.35:16).

Rachel named her new born son, “Benoni” - “the son of my sorrow” but Jacob in faith called him Benjamin - “the son of the right hand.” Providence has two faces, depending on our view point. Both perspectives are right. The cross we view as an awful place when viewed from a human perspective outside of God – a crucifixion of anguish, injustice, suffering and death - and so it was, but viewed in hindsight and from a divine perspective it takes on a wholly different meaning. It has become the most awesome, holy and beloved place on earth, because it was at the cross that Jesus loved me and gave Himself for me at such cost. It is true that in God’s own love there is inherent suffering. Our goel-redeemer paid an awful price to redeem us for Himself. The cross is God’s greatest work, and it was there that He gave all of Himself for my salvation. I see the cross not firstly as an injustice of men – it certainly was that, but I see the cross from God’s perspective, and I see the suffering of Jesus due to the judgment of God against sin. I see the cross as Jesus’ covenant with me; covenanting Himself to me. I see it as a covenant sealed with His precious blood.

Naomi and Ruth sealed their future destinies by their joint covenant to each other. It was for life. Nothing of worth comes forth from my life until I am totally committed in covenant relationship with my God: “Your God SHALL be my God!” (1:16). The unfolding drama of love which resulted from this holy transaction of commitment is the biblical narrative we are now reading in a tiny book entitled “Ruth.”

Bethlehem is the place made sacred by the birth of the infant Child. Just as Bethlehem was a stir with gossip and excitement at His birth (cf.Lk.1:57-58); so now the townsfolk folk are astir with the news of the return of a poor widow woman called Naomi who brushes off the warm welcome she receives from her friends. In her return Naomi is overwhelmed by their loving reception, sparking her grief and exposing her bitterness – “call me not Naomi, call me Mara: for the Almighty has dealt very bitterly with me” (Ruth 1:20). This word had been applied to the newly released 13

The ancient name for Bethlehem, Ephrath or Ephratah (Gen. 35:16, 19; Gen. 48:7), which it bore when Rachel, the mother of Joseph and Benjamin died.

14 Gen.35:19; Lk.1:58.

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Israelite slaves from Egypt under the leadership of Moses (Ex.15:23-25). Quickly their elation and their song of deliverance, when they sing of salvation (v2), and redemption (v13), following their deliverance at the Red Sea, evaporated like the morning dew and they face who they really are - an embittered, complaining multitude. Slavery and awful cruelty had made them bitter, which later turned into downright rebellion and total rejection of Moses’ God given authority. But there is a beautiful cameo picture here in the desert land on the way to Sinai. The bitter undrinkable water of Marah is miraculously turned into “sweet” drinking water (Isa.12:3). Bitterness is removed by steadfast and sacrificial love. Jesus turned water into wine at a humble Jewish Wedding and at Marah He turned the bitter water into fresh living water for a multitude of poor thirsty souls. He commands Moses to cast into the water a tree which transforms the poisoned water, making it sweet as the spring waters of Bethlehem, so dearly loved of David’s heart. Thirsty in battle he cries out in the hearing of his mighty men, “And David longed, and said, O that one would give me drink of the water of the well of Bethlehem” (2Sam.23:15). His mighty men hear his cry and break through the enemy lines to collect some drops of that precious spring water. He was so moved by their sacrificial devotion that he poured out the water out on the ground as a drink offering to the Lord. Blessed be the Lord’s wonderful Name! Jesus promises to you is that out of your inner being will flow sweet living water, replacing the bitter springs of your heart. Those mighty men of David procured the spring water from Bethlehem at great cost. The tree which Moses throws into the bitter waters anticipate the tree on which Jesus dies to give his life a ransom for your sin (Mk.10:45; Mat. 20:28; 1Tim.2:5-6).

The arrival of Naomi and Ruth after their long trek from Moab causes a great stir of excitement in the little town of Bethlehem (1:19-21). Ruth will also cause a stir of deep admiration because of her amazing devotion to her mother-inlaw. The women of the village ask incredulously, - could this really be Naomi? She reacts to the mention of her name, I am named “Bitter” and not “Lovely” said Naomi (v20) and Shaddai has made me like this.

Name yourself a Christian immediately – say, “I am a child of God and I love Jesus!” Christians are right to name their God and also to think carefully about the names they give to their children. The fact that your future is unknown is sufficient reason for you to to seek the Lord and to give your life to him so that the process of healing and transformation can begin. Our future is unknown but with God we can face whatever it holds for us.

Steadfast love eventually wins over Naomi’s bitter heart. Hallelujah. Ruth is a winner, not in any superficial way, but through her transparent and strong godly character. If ever a story tells us that God is for us and will win, this is the one.

Naomi and Ruth have experienced a full cup of adversity but as the song says, “Things are about to change!” They don’t realize it, but even the timings of God indicate that He anticipates release for them – “and they came to Bethlehem in the beginning of the barley harvest” (1:22). The meaning of Bethlehem is “house of bread!” The time of harvest strikes a new note of hope, and this little town is about to prove its name means exactly what it says. The statement that it was barley harvest sets the scene for our next chapter. The very reason for their drastic departure was caused by lack of bread and now Bethlehem’s fields are providing a full harvest of barley. Soon the happy women’s grinding wheels will be turning and the hot bread ovens in each home will be producing multiple loaves of bread for the happy families throughout the community and beyond.

“A father of the fatherless, a defender of widows, Is God in His holy habitation.

God sets the solitary in families; He brings out those who are bound into prosperity; But the rebellious dwell in a dry land” (Ps.68:5-6).

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RUTH chapter three A day of momentous happenings for Ruth and Boaz (3:1-18) “They joy before Thee according to the joy in harvest” (Isa.9:3).

There is a lovely relationship between mother and daughter-in-law shown here. Ruth is her loved “daughter” and she is a devoted “maidservant” to Naomi, obeying her instructions and providing for both of their needs. Besides the friendship that can be so special between a mother and daughter (“in-law”) there is also woven throughout the fabric of this story a miraculous and divine providence that extends to the co-ordination of events and circumstances and engages with people in their lives. Behind these providences God is weaving a fabric of His own design, engaging in purposes that reach into the future, when Jesus will enter Bethlehem with the ultimate purpose of fulfilling the part of our kinsman redeemer. Obedience to Him means that God engages with the details of our seemingly ordinary lives, but this present activity of God in the lives of these specific individuals is His means of accomplishing His long-term plans for the salvation of the world and the return of Jesus Christ. The absence of God speaking does not mean that God is not active in this story. To say that God is not there in the shadows of Boaz’s great beamed barn is to deny the attribute of His omnipresence; or to fail to recognize His hand in human circumstances and relationships equally denies this same attribute of His nature. God is also described as omniscient (all knowing) which gives meaning to His omnipresence (all present). The LORD is always present everywhere and He is all knowing at all times and these are His attributes that are particularly significant for the children of God regarding God’s management and care of His children. These are Father’s attributes which function on a pastoral level for our welfare and eternal good. This story is full of the presence and providence of God and the players are human and yet genuinely spiritual. Theirs is an attractive spirituality because they are real people making choices which are based on integrity, righteousness, and godly compassion.

God is a master at making amazing stories out of ordinary people’s lives, – we also are delighted story-tellers, bearing testimony to what God has done for us! He weaves His will into the narrative of our lives; God’s real-life stories are nonfictional, because they are actual true life-testimonies. I love the words of David, “the lines are fallen to me in pleasant places, I have a good heritage” (Ps.16:6). I think it is a hymn writer that speaks of a “smiling providence.” Naomi is going to change her name back to its former meaning of “Pleasant” or “Lovely,” or to put it more dramatically let’s put into her mouth the words of David (a future offspring of Boaz through Ruth), “You have turned for me my mourning into dancing: you have put off my sackcloth, and girded me with gladness” (Ps.30:11).

We are now introduced to a near kinsman and friend of Naomi’s deceased husband Elimelech, a man of great wealth and influence named Boaz (2:1). Following this we read, “And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter” (v2).

On that first day of Ruth’s venture into the harvest field she goes out from her mother-in-law seeking grace and by the end of the day she finds herself the object of grace (v10). Obediently she goes to her back-breaking work of gleaning and she “just happened to light on the part of the field belonging to Boaz” (v3). This was not by chance but is the first evidence that this story has the touch of God upon it. A small incident is now observed by Ruth; as Boaz arrives from Bethlehem he greets his men with a blessing, “The LORD be with you.” They reply: “The LORD bless you!” – This is

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indeed, an amazing way to start the labours of the day with a blessing from the LORD! Obviously, Boaz was godly as well as wealthy. He cared for his men as well as demanding their labour.

Julius Schnorr von Carolsfeld: Ruth in Boaz's Field, 1828. Harvest-time used to be in rural communities a time when “all hands” were required to work from early morning to the last fading light of the day to reap the harvest. My grandparents and my mother lived just outside Alston, the highest market town in England which is located on the Pennines, a range of mountains and hills reaching from the Peak District to the Scottish Borders. They are described as the backbone of England. My grandparents described to me those days of harvesting followed by the Harvest Festival in the local Methodist chapel at Leadgate where they lived. When I attended a Harvest Festival there, I saw the front of the chapel lavishly filled with farm produce and fruit and we sang the Harvest hymns of praise which were sung in thankfulness to the Lord for His bountiful hand in feeding and watering the good seed on the land and for the resulting harvest. My grandfather was converted in this chapel, he worked as a lead miner and rented a cottage on the edge of the Blackburn River which flowed past the mine and the bottom of their cottage garden. A delay in bringing in the harvest to the dry barn could mean it got sodden and wet with rain and would be ruined – hence the urgency of getting the harvest “home and dry” and the thankfulness for a successful harvest. The risk of famine was removed by a plentiful harvest.

Jean-François Millet The Gleaners (1857). The artist shows the actions involved in gleaning a field of stray stalks of wheat after the harvest. Millet emphasizes the physical labour of the peasant women. The artist shows social compassion in the contrast between the grinding poverty in the foreground and the rich harvest in the sundrenched field in the distance beyond. The implicit irony was unsettling for the upper classes of France. The harvest field in the distance is vast and plentiful, like that of Boaz, but the foreground scene is vastly different, lacking his generous provision for the gleaners.

Jean-François Millet The Angelus 15 (1857-9). The elderly couple has stopped their toiling in work in response to the tolling of the church bell, calling them to prayer and devotion. Their long day of labour has been ended by a call to prayer and now it ends with two heads bowed as together they recite The Angelus prayer. They have no helpers alongside them and they are elderly and poor. The night is creeping in upon them and their faces are indistinguishable in the shadows, but the subtle background light beautifully silhouettes this poor peasant couple as they bow in simple prayer, seeking God’s blessing on their labours as Boaz prayed God’s blessing on his labourers at the beginning of their working day.

Having exchanged greetings and blessings with his men Boaz sees an unknown face among the gleaners and on enquiry he is informed of Ruth’s identity. Note the ethnic overtones here, “a young Moabite woman from … Moab” (2:6). Perhaps not a good start, but Ruth had already sought permission to glean from the foreman, who now informed Boaz of her actions throughout the morning. Boaz addresses Ruth directly, with more than a disinterested comment, “Do you hear me, my daughter? Do not go to glean in another field … but abide here, fast by my maids” (2:8). Boaz assumed a fatherly 15

The “Angelus” A devotional prayer at morning, noon, and night to commemorate the Annunciation.

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role towards her and at the same time expresses a responsibility towards her. There is warmth and kindness in his personal words to her, “listen to me, my daughter.”

James Tisso Ruth Gleaning (1896). This is one of the watercolours produced by Tisso when he journeyed to Palestine to make a series of paintings on biblical subjects. The scenes he produced there are quite different to his earlier, formal paintings; whereas these are more spontaneous. This is certainly my favourite picture of Ruth gleaning; I love the colours, the composition and the informal nature of the painting.

Surely, Boaz is expressing a paternal and caring responsibility towards this vulnerable young widow? In caring Jewish eyes, she was family, in days when family relations counted for much more than they do today. He was providing for her the opportunity to work, but not removing from her the need to work to provide for herself and Naomi. Nevertheless, he was committing her to glean in his field only and no other field, thus binding himself to some level of responsibility towards her. He assured her that he had already given instructions that would safeguard her from verbal or physical harassment from the young men and had given instructions for her continued presence in the harvest field.

Overwhelmed by this man’s generosity and thoughtfulness towards her “she fell on her face, and bowed herself to the ground, and said to him, “Why have I found grace in your eyes, that you should take knowledge of me, seeing I am a stranger?” (v10). Boaz discloses to Ruth that “It has been fully shown to me, all that you have done for your mother in law since the death of your husband” (where had that information come from? – only Naomi knew the full extent of what Boaz was speaking about, and only she would put it in this light). This is an interesting side view of Ruth that is quite revealing. She had not cared firstly for herself and her own grief at losing her husband but had been attentive to Naomi’s loss. This is selfless love. It was here that her committed love began to be shown for Naomi and her future welfare (and Ruth a Moabitess!). The ultimate heights of love displayed by Ruth on that day of good-byes does not blossom in a day, but requires time and testing, reversals and deprivations and then you can throw anything at it and it will prove true.

The quality of Ruth’s love reaped a rich harvest for herself and those around her. The rewards were given to her by the grace extended to her by the kindness of Boaz. She may not have reaped so bountifully but for his generosity. God is still good whether He gives generously or wisely withholds generosity - it is all the same. We didn’t do our work for rewards we did our works for the love of others. God is faithful to repay in full all those who labour in His harvest fields. Grace goes beyond rewards. Ruth gave her life for another person - Naomi. There are those who have given their lives to caring for those who have been unable to care for themselves, with a generosity and commitment that meant that they were not free to pursue their own interests, or to fulfil their own will and ambitions, this is selfless love. In the light of this quality of such love we may feel that our life has not been characterized by these practical attributes of agape love. We have claimed so much for ourselves and yet done so little for others in need. Perhaps this is “the ministry” which the Lord had for us rather than the ministry which eludes us, “through love serve one another!” (Gal.5:13).

Boaz speaks The LORD’S blessings and benedictions to her, “The LORD recompense your work, and a full reward be given to you of the LORD God of Israel, under whose wings you have come to trust” (2:12), recollecting the words of Naomi about Ruth’s confession of faith in the LORD (1:16-17). Responding to his words, she recognizes his favour and acknowledges her lowly standing before him, as not being on a par with his own handmaidens. She affirms her place so as not to appear presumptive or to exploit or assume any benefits from such generous favour. Ruth is a humble and lowly handmaiden of the Lord, as Mary in her humble understanding of servanthood, “My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. For he has regarded the low estate of his handmaiden: for, behold, from 17

henceforth all generations shall call me blessed. For He that is mighty has done great things: and holy is His name” (Lk.1:46-49). This beautiful prophetic song of the virgin Mary fits well into the context of Ruth’s position here. She similarly speaks of herself as a handmaid of Boaz, but not in the same category as the young women who laboured for him (v13). Boaz extends further his generosity to Ruth at the mealtime, by inviting her to: “Come up here, and eat of the bread, and dip your morsel into the vinegar” which had been prepared for his workers. She carefully places herself, not next to him but among his reapers. Ruth is discreet, maintaining her own dignity before him, and thus giving him the opportunity to extend further grace to her which he does. She does not linger in the barn to enjoy the lighthearted humour of the young men, who are taking full advantage of their break from work. She is up and off to the field to make up for the lost time of the morning when she was hanging around waiting for the arrival of Boaz to give permission for her to glean in his field. She labours in the remaining light of the day, anticipating the glad surprise of Naomi when she returns home after such an amazing day! But the day of God’s blessing has not yet reached its end. With her departure to the field Boaz plans further kindness towards her; we now enter the realm of extravagant and abundant grace, “grace upon grace” shown by Boaz in his kindness towards her (Eph.2:7). The young men are to permit her to glean close in among the sheaves, without reproaching her for taking such liberties, and on top of that they are purposely to let fall handfuls of grain “for her” to collect. The KJV translation reads, “handfuls of purpose.” 16 Boaz is now planning for her future provision and for Naomi also.

Imagine the animated conversation of these two women as Ruth recounts to Naomi the eventful happenings of the day.

What a day! What is Naomi going to read into the events of this day? Being a wise woman she no doubt read and followed her instincts, but kept them to herself, except to recognize that Boaz had “taken knowledge of her,” which was somewhat of an understatement! Adversity had taught her a cruel realism, but surely, grace is breaking through even in the heart of Naomi. There is nothing wrong with Naomi’s realism here. All her advice is to stay fast by the handmaids of Boaz, not only through to the end of barley harvest but all the way through wheat harvest as well!

A lost portrait of Boaz by the world’s greatest painter – Rembrandt As I was writing this pamphlet the following report appeared in the Daily Telegraph , Friday 4th Dec. 2015: 'Old Rabbi' – “the painting has been discovered to be a Rembrandt: A painting of an old man which had gone largely unnoticed in Woburn Abbey's art collection has been authenticated as a Rembrandt. The detective work by Ernst van de Wetering, a Dutch art historian and chair of the Amsterdam based Rembrandt Research Project has confirmed the painting to be genuine after he spent a long day at Woburn poring over the panel. He now believes the two pictures are a pair, linked by details of costume, pose and jewellery – particularly the rings on their beautifully contrasted hands. The young woman's smooth flesh is markedly different from the tissue-paper-like crinkles of the old man's skin.

He believes the pictures represent the biblical story of the exiled Ruth who married the kindly but much older Boaz. Both appear to be painted on mahogany panels from the same packing case which originally held sugar from the West Indies. “Now on display in the vaults, The Old Rabbi sits next to a reproduction of a painting of Rembrandt's wife Saskia. It is thought the pair of portraits might be linked and could represent the biblical story of the exiled Ruth who married the kindly but much older Boaz.”

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Smith, James and Lee, Robert - Handfuls on Purpose (12 volumes) http://www.biblesupport.com/e-sword-downloads/file/7043smith-james-and-lee-robert-handfuls-on-purpose-12-volumes/ 18

RUTH chapter four Naomi reads the providences of God in the light of love (3:1-5) Naomi takes things into her own hands and surprises us all by devising a clever plan. She has shown no indications up to this present moment that she is a resourceful and decisive woman. She has previously followed her husband on a catastrophic journey to a foreign land resulting in her losing everything dear to her. She would have returned totally destitute apart from Ruth’s generous support. But now it is her time to rise up in faith and affect the future of her daughter-in-law, herself and the future of God’s people Israel by providing the lineage for Israel’s greatest king David and participating in the royal genealogy of the King of kings, the Lord Jesus Christ - impressive for a widow woman who is destitute and poor. Her only asset beside her awakening faith is a daughter-in-law who is a Moabitess widow woman.

If you admire the fisherman Peter for leaping over the side of the boat and walking to Jesus as the water raged about him, you must give even more credit to Naomi. Every action of faith implies big risks. Faith always presumes on the miracle power of God. Naomi had discerned the divine providences, or to put it more plainly, she had recognized the hand of the Lord in the circumstances and events that Ruth had related to her of the previous day. That required faith in the light of what she was planning for Ruth. She also was shrewd enough to discern the evidence of love awakening in the heart of Boaz. She took events in her own hands and could well qualify for a place in Hebrews ch.11 with the great gallery of OT saints who believed God who is invisible but works visibly and dramatically in the affairs of men and women. No action in Heb.Ch.11 was as far reaching in its effects as this act of faith by Naomi.

Chapter three opens with Naomi expressing her care for Ruth. It is a counter action that is parallel to Ruth’s initial care for her when she pledged her heart to Naomi (1:16, 17). It appears that for the first time Naomi discloses to Ruth the close kinship ties that Boaz has towards her family. This is the central paradigm of this little book, and the purpose for which it was written, to show in a beautiful love story the truth of the “kinsman redeemer” (gō’ēl). These kinship obligations are not disclosed to Ruth at this point, as far as we can see from what Naomi says. The joy of Naomi has expelled her bitterness because her adverse circumstances have changed and they are beginning to turn around to her advantage. The “kinsman-redeemer” was a near “relative of ours” and thus had several duties and responsibilities towards the family group (Lev.25:48-49).

The gō’ēl was responsible for (1) the repurchase pf property (Lev.25:25-30), thus maintaining the families inheritance intact; (2) redeeming relatives whose poverty had forced them to sell themselves into slavery (Lev.25:47-55); (3) the avenging of blood of a relative who had been killed, by tracking that person down and killing them (Nu.35:12, 19-27; Deut.19:6, 12); and (4) as the responsible head of the families the gō’ēl assisted a family member in a lawsuit to ensure that justice was carried out (Job 19:25; Ps.119:154; Prov.23:11; Jer.50:43; Lam.3:58). Thus, the gō’ēl helped to maintain the unity and continuity of the families that came within his responsibility. By Naomi recognizing the obligations of Boaz she was including Ruth as a family member, entitled to the benefits of a gō’ēl. Having introduced the idea of possible help from Boaz, perhaps even marriage for Ruth, the scheme of Ch.3 begins to unfold in Naomi’s mind. But Ruth is still “the Moabitess” (2:21)!

Naomi anticipates the scene of the coming evening when she says, Boaz will be winnowing barley in the threshing floor.

It is interesting how the sequence of things unfold as Naomi instructs Ruth about what she is to do step by step. It is breathtakingly romantic and intimately personal. This anticipated series of events has captured the imaginations of romantic hearts for generations of Jews and Christians. As we listen to this private conversation between Ruth and Boaz, we are willing with all of our hearts that Ruth will succeed in her daring quest, in fact we feel that it is almost inevitable that things will turn out right (they usually do in stories but not necessarily in real life!). This little book is telling a real-life 19

story and the writer has hooked us into the private lives of two amazing people who love the LORD and unknowingly have become engaged in His eternal purposes – but are not each of us engaged with God’s will? Do we not believe in the God of Naomi, Ruth and Boaz? Absolutely! He is the same caring; loving and gracious God who pours into our lives the same love and encouragement – our God who turns bitterness into blessedness. He who is omniscient, knowing all things, guides our lives and cares for us. We believe in the will of God! Sovereignty is God moving the chess players to our advantage without cheating. The sovereign will of God is not an overriding providence but a chess game in which He moves strategically to gain our responsive obedience and delights when we take the initiative as a chess player and do not behave as a chess piece! He delights when we take risks of faith and jump over the side of the boat to brave a perilous storm-tossed sea to get to Him. Peter is Jesus’ man. Naomi is pushing Boaz to action. Ruth is the irresistible prize and Boaz is all unknowing of the strategic planning of the two women. I like it!

To understand what’s happening before our eyes we have to take a look at the cultural practices and laws that are relevant to what is taking place on this eventful night in the threshing barn of Boaz the Jew. Sovereign God undoubtedly is active here but cooperating with divine sovereignty are two resolute and brave women – one who is orchestrating events with great ingenuity and the other who is the principal character, executing such a wise and daring plan.

Ruth proposes marriage to Boaz (3:6-15) This chapter is the turning point of the whole story.

Naomi is in complete charge and instructs Ruth to prepare herself as a bride for her marriage – she is to wash and anoint herself with perfume, probably scented oils (S. of S. 1:3; Eccl. 7:11) and to dress to look her best. The dress included the mantle and the shawl (v15). The motive of Naomi is to see Ruth provided with a secure and permanent home (3:1). In hindsight her plans are perfect in their conception and in their execution. Having prepared herself (Rev.19:11), Ruth is to wait and observe the actions of Boaz and to carefully observe where he lays down to sleep after an ample meal following the labours of a day’s winnowing of the grain. She is not to be seen or heard by the unsuspecting Boaz. No mistakes must be made here, and the timing and the execution must be perfect. Later, when Boaz is asleep, she is to make her way to where he lies and then Ruth must, “go there, uncover his feet, and lie down” (v4).

Intrigued by such actions we ask ourselves, “What is going on here?” “Is this some custom or procedure that Ruth is following?” Naomi reckoned on the fact that Boaz would take time before he realized his feet were chilled – and then become aware of someone lying horizontally at his feet. Surprise, shock, fear, some explanation would be urgently required! The gentle warm breathing of a woman – but who? and why? Naomi knew the mind and the character of Boaz sufficiently to be confident of his reaction at this point. She was as familiar with the customs and ways of her people just as he was. She confidently predicts his response: “he will tell you what you must do” (v4).

The scheme proceeds according to plan - we are on our toes trying to see in the darkness and we are listening intently with our two ears. The lofty barn exaggerates the shadows of these two unnamed persons as they whisper intensely to each other. They have held only one previous conversation, and that was in public and now they are discussing marriage terms! All the other labourers are asleep and they are entirely alone with each other, which enhances the sense of intrigue and drama. The threshing floor scene takes place in the dark hours of a single night before the first light of day, by then Ruth has silently made her exit. A new day has dawned for her.

Boaz wakes at midnight with the covers off his feet and reaching forwards to put the cover over his feet he becomes aware of someone lying there. The urgent question of “the man” to “the woman” is for her to identify herself. Surely for Boaz (and for Ruth!) this was a tense moment as he waited in silence for an answer, “I am your maidservant Ruth, spread the corner of your garment over your maidservant since you are a kinsman redeemer” (v9). She does not speak to him as 20

an outsider – a Moabitess, but as one who is family. By giving her name she affirms again her integrity as a woman of virtue. Twice she speaks of herself as his “handmaid” which means that she is eligible for marriage. At this precise moment she completes an action that began when she found her place at his feet, she commands him to, “spread the corner of your garment over your maidservant” (v4). Ruth has departed from Naomi’s instructions and asked Boaz to marry her! This is obvious from Ezek.16:8 (cf. Deut.22.30; 27:20; Mal.2:16) and from Boaz’s response to her (v10). Arab custom still affirms this practice whereby a man may symbolically take a wife by throwing a garment-corner over her.

There is a link here in the Hebrew between the protective covering of the LORD’S “wing” and the “garment-corner” of Boaz. Ruth assumes that as a “near kinsman,” as the gō’ēl; he has a duty to marry her.

“Cover me cover me Extend the border of Thy mantle over me Because Thou art my nearest kinsman Cover me cover me cover me”

“Scripture in Song” 1972.

He speaks kindly and reassuringly to her, blessing her in the name of the LORD and commending her character and her choice of him. He refers to the fact that he is an older man and that she could have chosen a rich and younger man to be her husband. This later act of choosing him far exceeds the former act of her choosing Naomi to succour and to care for.

He instantly responds to her request, “and now, my daughter, do not be afraid. Everything you have said, I will do for you; for the whole town knows that you are a worthy woman” (v11). However, there is one unfortunate impediment that is in the way – there is a kinsman who is closer to the family than Boaz. He must have first choice of redeeming the land for Naomi. Perhaps this is why Boaz does not complete the symbolic act begun by Ruth. He is not yet free to be her gō’ēl, thus it is not recorded that he covered her body with his garment. What may have been prohibited by custom he provided graciously in love and told her to lie down at his feet and to “lodge” there for the rest of the night, thus removing any doubt about sexual compromise between the two; it shows that thrown together in such a way they put integrity before sexual compromise. Sleep did not intrude their silent waiting in nearness to each other, in anticipation of the first light of the morning and the urgent action of Boaz to deal with the matter pressing sorely upon him.

Rembrandt 'Boaz pouring six measures of barley into Ruth's veil' (1650) Boaz brings a touch of earthiness back into the unbelievable events of the night hours by taking Ruth’s shawl - her head-covering and filling it with a large supply of winnowed grain. This simple act between Boaz and Ruth, conducted in silence, spoke most eloquently of their new understanding of each other. This generous action of Boaz is captured in a pen drawing by Rembrandt. She could now walk into the city with some credibility, struggling with the weight of her grain positioned on her head; a normal sight on the streets of Bethlehem, even if a little early in the morning.

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RUTH chapter five Boaz fulfils the role of the “kinsman redeemer” to Ruth (4:1-17) In the previous episode and in this one Naomi appears to have a confident understanding of Boaz that proved true on both counts (see 2:1). Indeed, Boaz was a close kinsman whose personality and actions was known to Naomi, no doubt from the time before Elimelech had embarked with his family on that eventful journey to Moab. Perhaps they had played together when their families had come together for religious festivals or family weddings. Naomi’s anticipation of Boaz’s behaviour on the threshing floor was flawless. She was right again here, when she said that Boaz would not be at rest until he has finished the thing this day (3:18).

No sooner has Boaz sat down by “the gate” – the place where important business was transacted when the unnamed kinsman (possibly a cousin) came by. It appears to be a staged story, with everything perfectly timed as in a rehearsed play, but this is not so; we are witnessing not a contrived providence but the unfolding of divine providence. However, we are not saying that life is one nice unfinished jig-saw puzzle, with God fitting pieces together as part of a beautiful picture! A jig-saw is made in a factory, and the pieces are pressed out of one piece of card. The pieces are pre-cut to fit perfectly together. Life is not like that! Never! A million times no! Actually, when people are participating in this story of their life with God it is often messy, with pieces of jig-saw that refuse to fit into place. In the last episode of our story we saw two people joined together like two pieces of jig-saw – but with such high drama! Surely, as we watched as events unfolded on the threshing floor of the barn that night, we learned that life is often uncertain, unpredictable and full of surprises! When conscious of another’s presence close to him, aware of the rich pervading aroma of perfume filling the air around him Boaz suddenly sits bolt upright and leaning forward with great urgency discovers a woman lying at his feet; he asks, “Who are you?” A moment of intense silence is followed by Ruth’s equally emotional response. Engaged with God in the drama of our lives is not exactly like putting together the pieces of a jig-saw! A nice cosy fire-side accompanies the pursuit of those who do jig-saws (I grew up as a child doing jig-saws with my family).

The alacrity of Boaz seems to be reflected by the speed in which his circumstances come together, and in the sharpness of his determination to complete the matter that very day. Naomi knew him to be such a man. But if He is to redeem the family and the land of Elimelech he will do it honourably according to the law, without manipulation or deception, but with strategy and wisdom. As the legal process unfolds between Boaz and his family relative in the presence of the cities 10 elders who were being called upon to ratify the settlement of family redemption rights, we meet issues that we had not expected to arise; issues that were no part of the preceding narrative. The field of Elimelech is brought into the proceedings as the key issue which is up for sale, followed by the demand of Boaz for a decision as to whether his male relative will fulfil the part of the gō’ēl - to serve as kinsman-redeemer. Though the emphasis is on property, provision for Naomi is part of the redemption.

The significant meaning of go’el: “redeemer” has an immediate application with regards to Boaz who fulfils the necessary role of redeemer towards Naomi. This meaning will be shown to us as we proceed through the book. The word “redeemer” takes on its full meaning when it becomes a name for Christ who is our redeemer. We understanding the meaning of the word in the context of salvation. Boaz is a type of Jesus Christ in that he fulfils the role of redeemer towards Naomi and thus procures Ruth as his own possession.

Having established the first part of the legal procedure and the relative making a positive reply, “I myself will serve as kinsman-redeemer” Boaz, perhaps taken by surprise at such an immediate response, proceeds to bring in a condition to the completion of the transaction, “Now on the day you purchase the property for Naomi’s hand, you thereby purchase also Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance” (v5). Thus, the 22

purpose was not just to retain the land in the family but also to ensure Elimelech’s family line survived. The purpose of Boaz in introducing marriage into the proceedings is to deter the cousin from going ahead with his resolve to buy the land. It worked! He quickly withdrew his offer, by saying that he was unable to proceed, expressing his concern that to execute his duty would ruin his own inheritance. This was probably true. If he bought Naomi’s property, he would lose that investment when Ruth’s child claimed it as Elimelech’s heir. He may well have had to care for Ruth, her children and Naomi. Ruth’s firstborn might also have a claim on his land too – this was certainly not a good investment! “I cannot (emphatic) do it, you do it” is a formula taken from Jewish family law and normally refers to the right and duty of the gō’ēl to restore tribal land to its owner. In this case the redemption right included the provision of an heir through marriage to Ruth, thus keeping alive the family line of Elimelech. The nearer kinsman made clear his decision to withdraw from the proceedings. The circumstances and conditions were much the same for Boaz, but for him, his heart determined his decision as well as his responsibility towards Naomi and Ruth.

The “ceremony of the sandal” followed; by removing the sandal and transferring it over, the first gō’ēl symbolized the transfer of the right of redemption to Boaz and commanded Boaz to buy it himself. With the sandal in his hand and the redeemer rights his own, there was no impediment hindering him from fulfilling his role as the kinsman-redeemer, which he now proceeds to do before the ten elders and all the people gathered there from the town of Bethlehem.

Without written legal documents the witness of the people to the transaction was vital. The extent of the transaction is now revealed by Boaz – who has not only bought all which belonged to Elimelech but also everything which belonged to Chilion and Mahlon. The extent of the purchase was not mentioned in the original conversations, although it took place with the full agreement of Naomi; he bought everything “from Naomi’s hand.” Even more important than the amount of land he purchased was that he bought Ruth, who he identified as “the Moabitess” and “Mahlon’s wife” (the only time the name of her former husband is mentioned) affirming her ethnicity and her unfortunate widowhood. The emphatic words with which he now announces his purchase of Ruth sounds also like a declaration of marriage: “I hereby buy Ruth as my wife” (v10). The marriage took place later, but by this transaction Ruth was now a full member in the covenant community of Israel, to which, that day, all the people and the elders were glad witnesses. They pronounced a spontaneous and prophetic blessing on Boaz and his new wife Ruth, “The LORD make the woman that is come into your house like Rachel and like Leah, who built the house of Israel; and may you prosper in Ephrath, and be famous in Bethlehem: And let your house be like the house of Pharez, whom Tamar bare to Judah, of the seed which the Lord shall give you of this young woman” (4:1-12 cf.

Gen.24:60; 48:20; Ps.45:17).

Hosea’s prophecy refers to the coming One who came forth from Bethlehem; He would be born there, “But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old, From everlasting” (Mic.5:2).

The first blessing is upon the new wife entering the house of Boaz. Her former ethnic roots as a foreigner have been superseded by her new status as a woman who has come home. The town’s folk pray that Ruth will be like Rachel and Leah, the two wives of Jacob, who are spoken of as the founding mothers of Israel. Together with their two servant maids Bilhah and Zilpah they bore Jacob 12 sons, from who came the 12 tribes of Israel. From nothing, these 2 women built the house of Israel. This is a bridal blessing for Ruth, for fertility in her marriage, spoken by Jewish mothers; fertility comparable to the two founding mothers of Israel with their many children. Such a large family was a blessing indeed and it was by divine ordering.

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The long sweep of God’s will extends beyond our own lifetime as well as theirs. The 12 tribes of Israel sprung from these two women – who could have possibly guessed to what extent the Lord’s hand would work in the future? How wonderful is the long sweep of God’s hand when the focus of His providence is upon good people. The prophetic word extends the providence of God into the future and there are promises here of fruitfulness extending beyond the life of Rachel and Leah. The promise of children goes back to the origin mandate of God to our first parents to “Be fruitful, and multiply, and replenish the earth” (Gen.1:28). Ruth had been widowed but she had not yet born a child.

It was a long time past when the sound of a little baby had awakened joy in the heart of Naomi – and what about Boaz?

We know nothing about him with regards to the past. The prophecy willed prosperity for Boaz, that which comes from the gift of a large family - children to play, to have fun and picnics in barley harvest and to grow up and learn the discipline of labour in the harvest field. Ruth no doubt would tell her children of that first day when she laboured as an alien in the field of Boaz, and their first meeting when Boaz arrived in the field and greeted his men with a blessing from the LORD. This was the beginning of a wonderful story that finds its glorious climax in the birth of the Messiah, many generations later in the little town of Bethlehem.

The final blessing of this prophecy is focused on Boaz’s house (i.e. his family line), that it be like the house of Perez (v12), the clan from which Boaz and most of the folks of Bethlehem descended. Perez was the oldest of twin boys born to Judah (Gen.Ch.38). Tamar, his daughter-in-law posed as a prostitute, and became pregnant by Judah and gave birth to twins Perez and Zerah. The mention of Tamar’s child from Judah probably led the audience to consider the future children of Ruth and Boaz in a similar light, in that Ruth was a foreigner who perpetuated a family line saving it from extinction, which later became Judah’s leading house, becoming famous among the mothers of Israel.

The prophecy views Ruth from this same perspective. Her former infertility will prove no barrier because “the Lord will give you seed of this young woman” (v12 cf. Gen.11:30; 15:4; 17:16, 19). The description of Ruth as “this young woman” who will bear Boaz’s child takes us back to their first meeting when he had asked about “this young woman” (2:5).

“The First Look at the Eastern bride” is a water colour painting (there are 32 paintings) from “Everyday life in the Holy Land” by James Neil. This is one of my favourite books. The earliest editions are best for their colour plates (1913), these pictures are known for their use of light and colour and their accurate detail of life in Palestine, in the home, in the market, the field and the home.

The author was a missionary to the Jews in the middle of the nineteenth century and more important than his pictures are his insights into the meaning of Hebrew words and OT Scriptures dealing with Jewis practises.

“The bride eyes not her garment, but her dear bridegroom's face; I will not gaze at glory, but on my King of grace; not at the crown he gifteth, but on his piercèd hand: the Lamb is all the glory of Emmanuel's land” 1857).

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Anne Ross Cousins (published

Naomi receives a son named Obed (4:13-17) The legal proceedings are concluded and their relationship confirmed in a significant prophetic word. Boaz took Ruth home and their marriage was consummated (cf. Gen24:67). The narrator keeps this part of the story in the third person so that the occasion remains private and distant from those who read Scripture. The LORD moved for them, enabling Ruth to conceive a son (Lk.2:4, 6-7).

The final scene of the story is a birthday party in honour of the new born child. Like Abraham and Sarah, the LORD gave her conception and she bore a son. The disposition of Ruth towards her mother-in-law was constant throughout, and it is demonstrated in one final act of love - her selfless giving of her firstborn child to Naomi to nurse for her. The women around Naomi shared her joy as she breast-feeds the infant child. They, like the folks around Boaz at the gate also prophesied over her and her precious bundle of life (4:14-15). Naomi “became his foster-mother” (v16b). She now takes centre stage, the focus of attention and the recipient of God’s overwhelming goodness and grace.

The story begun with Naomi, her hard times and her bitterness of heart. How things changed for her, her heart is now brimming over with joy. Her painful grief as a wife and mother at losing her husband and two sons is superseded by the unbelievable gift of a little grandson – her very own child to rear for Ruth and Boaz. This will to be no ordinary relationship, and the women around Naomi recognize this when they say, “A son is born to Naomi!” (4:17a). Loaned to her like Samuel to the Lord, she will bring him up as her own son, who in turn will nourish her in her later years (v15); leaving her side during the day to labour in the fields of Elimelech. This last deeply loving act of Ruth to give to Naomi her firstborn son, was not the result of any obligation or duty, but was a tangible act of immeasurable love towards her mother–in-law. This sacrifice was even more costly due to her former childlessness. What an end to the story of two women devoted to each other and to God! The women who watch Naomi feeding her new born grandson name him, “Obed: he is the father of Jesse, and the father of David” (v17). 17 The genealogy of Perez (4:18-22) The hand of God is here as He superintends His own son’s genealogy (Lk.3:32; Mat.1:5, 6) which goes from Perez to David.

This genealogy traces the lineage of Jesus back through successive generations. Ruth is here, and so is Tamar (Mat.1:3) and Rahab the former prostitute (Mat.1:5; Heb.11:31), who was the wife of Salmon (Ruth 4:20; 1Chron.2:11) who was the father of Boaz. God is good and a rewarder of all those who put their trust in Him. Only God can produce life-stories like this out of the lives of those who are engaged in the eternal purposes of God. The Lord simply gave to these three special people the privilege of being participants in the great history of God’s salvation.

Prophecy proves true, and we may say that it predetermines the future because the Spirit of prophecy has insight into the omniscience of God. God’s purposes for the future engage with men and women who love Him and in the implementation of his will there are manifold blessings poured out upon them. As we engaged with Ruth and Boaz, we willed their blessing, we admired their integrity, and we stood back in awe at the hand of the Lord in their circumstances 17

See Appendix One 25

as they unfolded. What is so delightful is that we find empathy with them; through Scripture we are caught up into their lives and circumstances. The lives of good people are a delight to those who are devoted to Jesus.

Michelangelo 'Ruth and Obed with Salmon' (1508-1512). This painting is part of the famous frescoes in the Sistine Chapel, Rome.

God orders the lives of His children and His omniscience guarantees that every detail is provided for. I am reminded of those good and righteous people that we meet in the Birth Narratives of Luke. These are His dear children and how privileged we are to be part of the same family and to share the same grace and life. We are the delight of Father’s heart and He will move mountains to accomplish His will in our lives and in the lives of our children. God has the future in His hands and plans accordingly for our children who are His provision for the future. Our faith and obedience to God determines the future generations of our children.

'Michelangelo “Ruth and Obed” (1508-1512), Sistine Chapel ceiling, Rome.

The human story of Ruth is the context in which God plans for our future salvation. For us the human story is of paramount importance but for God it is simply the means whereby He accomplishes his eternal purpose of salvation. This great salvation of God could never have been accomplished by men. He had to send His only Son into our humanity to be born as a baby through Mary – and thus accomplish our salvation through His own Son who is eternal God. Salvation is planned by God and accomplished through Jesus Christ. Nevertheless, God has used favoured, but ordinary men and women as an essential part in the accomplishment of His salvation and thus Naomi, Ruth and Boaz play a pivotal role in God’s plan of salvation.

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Conclusion As Jesus Christ manifested the life of God through His own humanity so He manifests and reveals Himself – His nature and His will through His children. God delights to do this, not only to reveal Himself through them but also to reveal His nature to them in that process. Blessed are those people who participate in God’s actions and purposes. God outworks in your life to-day His sovereign will, but that will extend beyond the span of your human life because the will of God is eternal. We actively participate in God’s will during our Christian life here on earth, fulfilling the will of God for our lives and fulfilling in our lives the will of God. The continuity of obedience to the will of God will be demonstrated in our children’s obedience to the will of the Lord, thus reproducing our obedience to the will of God in their own obedience to Him. We gratefully reap the fruit of obedience long before we ourselves have to let go of life here for life in eternity where we continue to live in obedience to God’s eternal will. Ruth and Boaz reproduced in Obed their son the fruit of their loving obedience to God. He was the father of Jesse, whose home was visited by Samuel seeking for David who was Jesse’s forgotten son but the Lord’s chosen king – that is a later chapter in God’s unfolding history of redemption. David’s first anointing took place in his father’s house in Bethlehem the ancestral home of Boaz. We trace the unfolding of God’s purpose which began with the call of God in the heart of David as he guarded and attended Jesse’s flock around Bethlehem. His faith must have been sparked in his home or in the community. However, the gift of faith reached back generations in his family to Abraham the father of Israel’s faith, the man who originally was a pagan man living in the city of Ur. The Lord builds on the faith of our believing ancestors. If we do not come from a heritage of godliness when we come to Jesus, we begin a new family line which reaches forwards to future generations to the day of Jesus return.

Consider Timothy as the outcome of several generations of faith. Paul reminds him of this fact, “when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also” (2Tim.1:5). With regards to Jesse’s ancestors we recognise the spiritual heritage resident in the nation of Israel, but we also remember the Father’s heart for those outside the covenant blessings of Israel.

Remember that Abram came from godless pagan roots, as did Rahab and Ruth. It is apparent that the faith of these two women gave them access to the covenant of the LORD and acceptance in the community of Israel. There are pivotal crisis moments when we seal our future destiny and thus determine the spiritual heredity of our offspring. I think it is most significant that the mother of Boaz was Rahab who came from outside Israel, a prostitute who hid the two Israelite spies by faith. She stepped out in strong faith just like Ruth stepped out in faith, - she was a Moabitess, a neighbouring people group hated vehemently by Israel. Ruth determined her election to Israel’s covenant blessings when she stepped out in strong faith to support of her mother-in-law Naomi and to fearlessly declare her faith in the God of Israel. Boaz had no problems with Ruth’s ethnic roots because his own mother’s roots were also outside of Israel. Steps of faith and obedience ensure the future success and progress of the gospel in the world and help determine the future choices of our offspring. When we come to Jesus, we each one, bring forth children unto Him, we start a spiritual family that will reproduce and grow into the future. We begin by leading one person to Jesus Christ and we disciple that person to lead others to Jesus and thus the family of God extends throughout the world. After the Flood the LORD made a covenant with Noah, “So God blessed Noah and his sons, and said to them: “Be fruitful and multiply, and fill the earth” (Gen.9:1).

If our own biological children choose not to follow the Lord whom we love and serve, the Lord will give us spiritual children from outside of our own family. He will go outside of Israel to find a bride for his son. God’s love embraces all races equally, - did not Jesus die for the world? He is seeking the lost from all people groups today. Jesus declared that the key sign which indicates His immanent return is that, “This gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come” (Mat.24:14). Our children are among those who are engaged in the mission of Jesus to witness to all people groups in the world. Pray for the success of the gospel in your children’s children, in successive generations.

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Remember that the book of Ruth is unique in the OT books in its focus on Boaz as the go’el redeemer and Ruth as his bride. The redeemer is Jesus and the bride the church. The redeemer gains salvation at great cost and thus we recognise that the book strongly proclaims salvation and the recipient of the grace and shalom of the gospel is Ruth. How clearly, she declares her commitment to the God of Israel and how wonderfully she finds peace and joy in her saviour and Lord.

She receives everything by her marriage to Boaz and she also gives everything to him in the birth of a precious son.

Salvation is a wonderful gift to us but what returns it also gives back to God. We bring our offspring back to the Lord just like Hannah brought her son Samuel. We give our children back to Him and by doing so we resolve to do everything to nurture the life of God in them, we live before them as husband and wife, enjoying God and loving Him. We pray with them, we read scripture together and we talk together about the Lord. We enjoy church with them, we worship in the house of the Lord together and we have fun together! We plan great holidays and fun days together. Life is good in God. The book of Ruth must be viewed in the context of intimate family relationships. It is also a beautiful testimony to the Israelite community in Bethlehem that they embrace Ruth so quickly and so warmly just as they appear to have welcomed Naomi’s return home. Jesus bears testimony to Bethlehem and to the value of each successive child following on in the faith of their forbears, “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?” (Jn.7:42).

It is the Lord’s will to redeem men and women through the salvation of our Lord: the blood of Jesus our gō’ēl was shed on the cross to provide salvation for us. God’s programme of redemption began in Eden and the narrative history of the Bible is the unfolding of that plan and revelation. God employs humans – men and women with whom He interacts; He tests them, proves and provides for them, He takes them through impossible situations to show to them His heart’s longing to redeem and reconcile them to Himself – and so the story of redemption unfolds and repeats itself. We see this in the lives of those with whom we have engaged in the book of Ruth. The unfolding drama of redemption we see lived out in the lives of God’s ordinary people throughout the Old Testament. They participate in His great plan of redemption; vital cogs in the wheel of His great purposes. He employs prophets to speak for Him; He foreshadows His one and only sacrifice through types, analogies, metaphors, images and key words related to salvation, but His primary foreshadowing is through His people and their narrative.

Boaz proves to be the redeemer of Naomi whom he redeems from poverty and makes possible the continuation of her family line (Ruth had redeemed her from bitterness). He redeems the life of Ruth from barrenness and widowhood and thus provides redemption for them both in his own person, he fulfils the responsibility of the go’el redeemer. Equally significant is the purpose for which he exercises the responsibilities of a go’el, which was to gain a beautiful bride and a virtuous woman for himself – how like Jesus!

“Thou dost seek a bride all pure and holy, Those who now belong to Thee alone, Those who give Thee all their hearts' affections, Of Thyself a part, bone of Thy bone.

Lord we answer to Thy heart's deep longing, "Even so, come quickly Lord" we say.

In our hearts we have the blessèd answer, "Rise my love, my fair one come away" Joy Palmer The book of Ruth demonstrates God’s faithfulness in tragedy, pain and suffering, and demonstrates how He rewards His children who are faithful and obedient to Him. We see humble people engage with God, who in their trembling obedience and unwavering faith fulfil the eternal purposes of God for their lives, thus pre-determining the future for 28

their offspring. Their faith and obedience fore-shadows the faith and obedience of Jesus Christ our Redeemer. We discover that He is the first-born of many children. I can’t imagine a greater privilege in life than to fulfil the will of God in the context of my most intimate relationships and express at the same time His loving heart towards those who do not yet know Him.

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Appendix One: Matthew’s Genealogy “Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon. Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, and Jesse begot David the king” (Mat.1:4-6; see Lk.3:31-33).

Ten generations are listed, five between Perez and Nahshon (the pre–Mosaic era) and five between Salmah and David (the post-Mosaic era). The clan of Perez dominated the tribe of Judah and the city of Bethlehem. The son of Perez was Hezron who migrated with Jacob to Egypt (Gen.46:12). His son was called Ram (1Chron.2:9, 25; Mat.1:4; Lk.3:33). He is only known to us because of his son called Amminadab who was the father-in-law of Aaron the high priest (Ex.6:23), and father of the influential Nashon (Nu.1:7; 2:3; 7:12, 17; 10:14; 1Chron.2:10; Mat.1:4; Lk.3:33). He was the son of Amminadab and brother-in-law of Aaron, who married his sister Elisheba. (Ex.6:23), and he emerges as a tribal chief (or prince) of Judah when he was elected to assist Moses in the first census of Israel in the wilderness (Nu.1:7; 2:3). When Israel dedicated the altar, he presented the offering of Judah. He was the first tribal leader to do this (7:12), probably indicating his high position in Israel. He also was at the head of Judah as his tribe led Israel’s departure for Canaan (10:14; 1Chron.2:10; cf. Mat.1:4; Lk.3:32). Little is known about his son, Salmah/Salmon, simply that he was the father of Boaz (v20-21; 1Chron.2:11-12), who of course was the father of Obed. Boaz is the seventh ancestor named. Genealogical practice among the ancients was to reserve the seventh place for an ancestor of importance and honour. Obed was probably raised as Naomi’s son, and he kept her family line alive and her ancestral property. We do not know of the wife he married, simply that he became the father of Jesse. It was to this family that Samuel, directed of the Lord sought out one of his sons to replace Saul (1Sam.16:1-13). It was much later, when Saul was pursuing David to take his life that David took his aged parents to reside with the king of Moab (1Sam.22:3-4). David was the greatest king of Israel and provided the church with the Psalms to nourish its devotional life. Prophets made him a model for the future Messiah (Jer.30:9; Ezek.34:24-25; 37:24-25; Hos.3:5; Mat.22:42; Mk.11:10).

“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Micah 5:2).

“But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost” (Mat.1:20) “Joseph also went up from Galilee, … to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was with child. So it was, that while they were there, the days were completed for her to be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for them in the inn” (Lk.2:4-7).

“The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mat.1:1).

“And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David” (Mat.20:31) “And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest” (Mat.21:9; see also v15).

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“I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star� (Rev.11:16; see also 3:7; 5:5).

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'Boaz and Ruth' by William Morris (1865), The Sacred Heart Church, North Gosforth

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