Ruth

Ruth 4:7-12
I Eschew This Shoe

Introduction: On the internet, there is a site called Reverend Fun. It’s linked to Bible Gateway and the site itself is run by a guy who makes cartoons out of Bible passages. From time to time, I’ll send him an idea for a cartoon and he may or may not accept it, but on several occasions he’s used one of them.

Back in 2004, just a couple years after I met the Lord, I submitted an idea to him for a cartoon based on one of the verses in today’s sermon. He accepted it and published it on November 3rd of that year. Unless you’ve read the verse and knew what it’s referring to, you’d never get the punch-line, but after today’s sermon, you should be all up-to-speed on my type of humor, at least as far as the book of Ruth is concerned.

Things that are referred to in the Bible have importance. How often do we read over a passage and not think about the individual words that make up the whole. But Jesus said that even the letters, even the smallest letter, and even the little markings on the letters make a big difference. They all have meaning and they all are used to tell us something.

Some of the Hebrew letters look so similar to one another that a mere brush-stroke will change the word because the letter is different. The Hebrew D looks like the Hebrew R. The Hebrew B looks like the Hebrew K. Others are very close as well. Just the smallest marking can change the entire word.

If these little marks are important, how much more the words which they comprise! If all of the information that God deems necessary for us to know about Him, about His plans for us, and about Jesus are contained in a mere 1189 chapters of the 66 books of the Bible, then how important is every single word contained there?

Any moderately large dictionary or encyclopedia will have more words in them than the Bible. And yet they relay information which is of far less weight than the Bible. Surely then each word of Scripture is immensely important.

Here’s a question? How many times are shoes mentioned in the Bible? Who cares, right! But in actuality, shoes have great importance in what God is conveying to us. And from the biblical concepts concerning shoes, there is literally volumes of information in commentaries about them.

Societies have entire traditions concerning shoes, some of which find their origins in the Bible. The answer is that shoes, or sandals, are mentioned about 35 times. And yet the 35 times they are mentioned form a marvelous tapestry of human life and interaction – both between man and man, and man and God. All that from just a few dozen references…

Text Verse: “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.” Matthew 3:11

The details are where the excitement is. When you go home after a sermon, you will remember between 2 and 4 things that you heard. That’s it. In all honestly, I’m sure God is much more pleased if you remember 2 or 3 things about the precious details of His word than He is that you would remember 2 or 3 things about irrelevant stuff that is added to sermons to make your church time more enjoyable.

If you like the details of God’s word, then you are showing Him the respect He deserves. So we should dig into that same precious word. What a gift and what a treasure it is. After all, it is His superior word. So let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Transfer is Made (verses 7 & 8)

⁷ Now this was the custom in former times in Israel concerning redeeming and exchanging,

The verses we looked at last week showed us how Ruth’s closest goel, or kinsman redeemer, was afraid of ruining his inheritance if he acquired Ruth and so he claimed that he could not exercise his right of redemption. But this wasn’t correct, he could have, he simply refused to do so because Ruth was from Moab.

Because of his failure to act, an ancient rite would now take place. The words “was the custom” are inserted by translators because this rite isn’t specifically addressed in the law in the manner it’s used here. The rite as stated in the law only covers one aspect of what transpires and so the custom is more inclusive, and probably older, than the provision detailed in the law.

To understand this, an example might be to think about the use of lights on a car. Car headlights go back before any laws concerning how and when to use the lights. People turned them on when they needed them. But eventually, the law chose certain times when they would be mandatory. Motorcycles have to use them all the time. In a car, we have to turn them on at a given time of day and they need to be used until a given time of the next day. During certain weather conditions, we may be required to use them.

But we also turn them on when they aren’t required by the law, such as when we’re in a funeral procession. And so what the law requires is only a portion of the customs of the use of lights. The same is true with what will now transpire. One aspect of it is noted in the law, but other aspects are based on custom within the society, or maybe because of tradition or some other reason.

^7 (con’t) to confirm anything: one man took off his sandal and gave it to the other,

In America, when a legal matter is confirmed, it is usually signed and then notarized or stamped with some other official seal. This is our legal way of confirming matters, whether they refer to marriage, the sale of real estate, the making of wills, and so on.

In ancient Israel, witnesses were called at the gate of the city, the place where legal matters were resolved. The matter would be discussed, the decision would be made, and in order to confirm the matter, a sandal was transferred from one person to another.

In Deuteronomy 25, such a transfer was mandated for a person who failed to perform the duty of raising up the name of a dead brother through the widow. This partially applies to the matter of Ruth. There in Deuteronomy, it says –

“If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. ⁶ And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel. ⁷ But if the man does not want to take his brother’s wife, then let his brother’s wife go up to the gate to the elders, and say, ‘My husband’s brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband’s brother.’ ⁸ Then the elders of his city shall call him and speak to him. But if he stands firm and says, ‘I do not want to take her,’ ⁹ then his brother’s wife shall come to him in the presence of the elders, remove his sandal from his foot, spit in his face, and answer and say, ‘So shall it be done to the man who will not build up his brother’s house.’ ¹⁰ And his name shall be called in Israel, ‘The house of him who had his sandal removed.'” Deuteronomy 25:5-10

What is shameful in this transfer in Deuteronomy is twofold. The woman was shamed by the man because he failed to do what he was instructed to do by the law. And the man was shamed because he had to submit to allowing a woman to assume the requirements of the law in his place.

The law gave the man the preeminent position in almost all matters, and some leaned almost to an incredible level in favor of the man, such as the rite of jealousy when a man thought his wife had been unfaithful to her. Read the account in Numbers 5 sometime and you’ll see what I mean.

Another example was that a woman was to have her hand cut off if she, in hopes of protecting her own husband, were to have grabbed at the private parts of another man. That is found in this same chapter of Deuteronomy –

“If two men fight together, and the wife of one draws near to rescue her husband from the hand of the one attacking him, and puts out her hand and seizes him by the genitals, ¹² then you shall cut off her hand; your eye shall not pity her.” Deuteronomy 25:11, 12

This may seem harsh… she was only protecting her husband, right? But the significance of the spot, especially among the covenant people, was what mattered. Her actions could not be excused.

In the case of raising up a name for a dead husband, when a man failed to perform his duty to the woman in the way he should, he was as much harming the name of her dead husband as shaming the woman. It was a direct attack against that very same spot on the dead husband, the point of procreation.

And so the law provided for the woman to respond by actively taking the very symbol of his rights over her, the sandal. After that, she was allowed to further degrade him by spitting in his face. This act was considered immensely degrading, just as it is today. Do a quick study on spitting in the Bible and you’ll see that instantly.

As a final disgrace, the law said that “his name shall be called in Israel, ‘The house of him who had his sandal removed.” It was to be a permanent reminder to all people of his failure to meet the requirements of the law and that he had born this disgrace which was granted to a mere woman to perform. He was thrice and permanently shamed for his failure.

In the law, the sandal went from the one who possessed the right to the one who should have received it. Knowing this, we know that it was the unnamed relative of Boaz who took off his shoe and gave it to Boaz. This was the formal transfer of his right of redemption.

In this, a form of grace has been granted because the man wasn’t forced to bear the disgrace of his refusal to act. The reason why is because Boaz pre-empted the man by saying in verse 4 that, “there is no one but you to redeem it, and I am next after you.”

Boaz graciously preempted any possible shame on the man by stating in advance that he was next in line, thus implying that he was willing to perform the duty. Instead of the name of the dead dying out and also shaming the woman, the name would continue on and the woman wouldn’t be shamed. Therefore, there was no need to call this portion of the law out before the witnesses.

Knowing all this so far doesn’t explain why the shoe is the means of transfer for legal matters. It would be a shame to not know some of what it symbolizes, so let’s take a quick look. Throughout history and in many cultures, the shoe carries much of the same connotation. There are positives and negatives, but they all tie into the same symbolism.

Because we are mobile creatures, the shoe symbolizes several things. It symbolizes motion to where we are going and the footprints behind us which bear the shoe marks are a reminder of where we have been. When our feet stop, that is our time of rest in our place of rest, and thus our place of possession. Our shoes silently wait for us at the door.

When Moses and Joshua came into the presence of the Lord, they were told to take off their shoes because another, greater One possessed the authority over the land. Unlike the prints of the soles of their shoes, their footprints were created by God, implying His mastery over them. When David claimed he would be victorious over the land of Edom, he wrote these words in the 60th Psalm –

“Moab is My washpot;
Over Edom I will cast My shoe;
Philistia, shout in triumph because of Me.” Psalm 60:8

Today in the Middle East, it still has this connotation. When Saddam Hussein was overthrown, the people of Iraq removed their shoes and threw them at statues of him, signifying their renunciation of his rule.

Just a few years later a man named Muntadhar al-Zaidi shouted, “This is a farewell kiss from the Iraqi people, you dog,” and threw his shoe at President Bush during a press conference. Bush moved quicker than a bunny rabbit and the shoe missed him. Shoes are also indicative of readiness to comply. When Moses was given the instructions for the Passover, he was told this –

“You shall let none of it remain until morning, and what remains of it until morning you shall burn with fire. ¹¹ And thus you shall eat it: with a belt on your waist, your sandals on your feet, and your staff in your hand. So you shall eat it in haste. It is the Lord’s Passover.” Exodus 12:10, 11

It was a time of motion and preparedness. It showed that where they were was no longer their home. However, from that time, all the way through 40 years in the wilderness, Deuteronomy 29:5 tells us that their shoes never wore out. They were made to always be ready for the walk before them so they could comply with the Lord’s movements until they came to the spot chosen for them.

In America, when we want to evaluate someone’s character, we say “walk a mile in his shoes.” Only then can we know if we measure up to his standards or if we can assume the duties he was able to perform. Finally, the idea of the “dead man’s shoes” being those at a funeral demonstrate that another had to fulfill what the departed one could not.

In all, shoes represent the totality of the individual in many ways, both actual and potential. In this exchange then, the implication is that the right of walking on the land which was to be redeemed has been resigned and that the authority now belongs to Boaz. Because Naomi and Ruth are tied into the exchange, then the brother has given up all rights to them and their possessions as well.

He has no authority to place his foot in their doors from this point on. Finally, the handing over of the shoe demonstrates his inability or refusal to meet the requirements of the law. All of this is implied in the simple act of handing over his sandal to Boaz.

^7 (con’t) and this was a confirmation in Israel.

These words lack the force of the original. The Hebrew says ha‘teudah – “the confirmation,” not “a confirmation.” The handing over of the shoe was the testimony because of the significance of the shoe. The transfer of the shoe was sufficient evidence in all ways and for all such cases. (KJV also wrong)

⁸ Therefore the close relative said to Boaz, “Buy it for yourself.”

Knowing already that Boaz is willing to redeem and that he can redeem, the man states out loud in the presence of the witnesses, qeneh lakh – “Buy for yourself.”

^8 (con’t) So he took off his sandal.

His integrity is maintained because of Boaz. Ruth could have first gone to him and insisted on her right of redemption and then the law would have applied if he refused to fulfill the obligation. But because of Boaz and the tactful way that he handled the matter, there was no loss of face, only the imparting of grace. He took off his own sandal and he willingly and legally made the transfer.

Who is qualified to fill this shoe?
I wore it in the past but can wear it no more
There was something that I needed to do
But I could not. Someone take it, I implore

I could not meet the law’s requirements
And so the right to the land is no longer mine
I must now step back from the inheritance
And cede it to another; I must decline

Surely there is one noble Man who will
Take this shoe from me and accept the right
To fulfill the necessary redemption and this shoe fill
One who is worthy in these people’s sight

I know that there is One who by all means will
This right of redemption gladly fulfill

II. The Purchase is Finalized (verses 9 & 10)

⁹ And Boaz said to the elders and all the people, “You are witnesses this day

Again as was noted in verse 4 last week, the ten witnesses that Boaz called together are representatives for all the people. Regardless of how many other people were actually present – ten or fifty, these ten testify to and for all. To them he acknowledges that he is both qualified to redeem and willing to redeem.

^9 (con’t) that I have bought all

The word for “I have bought” is the word qaniti which is from the word qanah. It means to buy or to acquire. This form of the word, qaniti, is used 5 times in the Bible. Two of them are in this account today. And two of the others actually tie in directly with what this account pictures.

The first is when Eve had her first child. She said, qaniti ish eth Yehovah – “I have acquired a man from the Lord.” Because of this, she named her son “Cain” which is a play on the word qanah, “to acquire.”

Another time that this word is used was when Joseph said to the people of Egypt, “Indeed I have bought you and your land this day for Pharaoh. Look, here is seed for you, and you shall sow the land.” (Genesis 47:23) If you go back and watch both of those sermons, you may be able to figure out some of what the book of Ruth is picturing in advance of our last sermon.

^9 (con’t) that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi.

Everything that belonged to Elimelech and also his sons Chilion and Mahlon have been purchased. The order of the names of the sons are reversed from chapter one. There it listed them as Malon and Chilion. But now Chilion is named first.

Boaz, knowing the family, has named Chilion first showing that he was the firstborn. Regardless of the order of birth though, because of the death of all three of them, the entire scope of the inheritance belonged to Naomi. It is from her that the purchase is made.

¹⁰ Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife,

The “moreover” must have been hard for Boaz to even utter. His heart was probably beating so hard that speaking was difficult. The first time his eyes glanced upon her in the field, it was apparent that he was attracted to her. Now he has the joy and pleasure of announcing that she would be his wife.

Interestingly, he calls her “Ruth” but he again says, “the Moabitess.” The Bible is asking us to not forget that she is a gentile. This isn’t a mistake or an unnecessary addition, but a reminder. After this, he notes that she is “the widow of Mahlon.”

^{10 (con’t)} to perpetuate the name of the dead through his inheritance,

Though a gentile, she was the wife of Mahlon and so through her, the name of the dead will be perpetuated “through his inheritance.” This ties the name to that which the name is entitled under the law. The word “dead” here is singular, not plural. However, in verse 1:8, it was plural.

There it said, “Go, return each to her mother’s house. The Lord deal kindly with you, as you have dealt with the dead (plural) and with me.” Now however, all three, Elimelech, Chilion, and Mahlon are combined into one singular, rather than individually.

All three of the names will be linked through Ruth in a distinguished and loving manner for the future generations to remember. These hints are not unimportant, but all reflect a greater plan of redemption which is prefigured by this wondrous story of life and love in Bethlehem.

^{10 (con’t)} that the name of the dead may not be cut off from among his brethren

Boaz again mentions “the name of the dead” but this time it is tied to his brethren. Not only will the name be raised up for the entitled inheritance, but it will also be raised up “among his brethren.” This means that the Israelite heritage is also preserved, and yet it is through a Gentile! Think of the irony! Now, think of the church.

^{10 (con’t)} and from his position at the gate.

And finally, in addition to the inheritance and the heritage, his name is being raised up for “his position at the gate.” Literally it says, “the gate of his standing.” The rights and benefits of all that the gate implies will remain secure. The legal aspects of the name of the dead remain secure… through a gentile.

^{10 (con’t)} You are witnesses this day.”

The transaction has taken place, the formal announcement of a marriage has been proclaimed, and it has been witnessed not by 2 or 3 witnesses, but by 10 and by any others who had come in and out at that time and stopped to uncover their ear. The matter has been published. Boaz has met the requirements of the law and has carried through with the accomplishment of His promise.

In chapter 1 Naomi, during her time of great distress and anguish, had bid farewell to her daughters. At that time, she pronounced a blessing upon them when she said, “The Lord grant that you may find rest, each in the house of her husband.”

The blessing has come true for Ruth. She has found rest under the wing of Boaz and together they have their rest under the wings of the Lord God of Israel. Orpah was not excluded from what has happened because she was inherently unworthy, but because she willingly chose the path she took.

I have purchased it all in one fell swoop
Everything is included in the deal
This will be published as the greatest scoop
The sandal in My hand is the needed proof and seal

The right of redemption was passed to Me
And I accepted the right and also prevailed
It has been witnessed by all ten, you see
I have qualified in what the law detailed

And so to Me goes the title and the deed
To Me goes the inheritance and the bride
Yes, I am the holy and chosen Seed
The narrow Path that leads to Heaven’s pastures wide

III. May You Prosper in Ephrathah and be Famous in Bethlehem (verses 11 & 12)

¹¹ And all the people who were at the gate, and the elders, said, “We are witnesses.

With their approval, the matter is now established. None have challenged the proceedings and rather, all who had gathered, both elders and any others, were in agreement. And so in agreement, a blessing upon them is pronounced…

^{11 (con’t)} The Lord make the woman who is coming to your house like Rachel and Leah,

The name of Jehovah is pronounced once again over Ruth. Naomi blessed her in the first chapter, Boaz in the second. In the third, Boaz noted that she was blessed of the Lord. And now again, all those present heap a blessing in the name of the Lord upon her.

Specifically, they tie her to Rachel and Leah, noting Rachel first. There are several reasons for putting her before Leah, even though the people of Bethlehem were descendants of Leah, Rachel was the beloved of Jacob and his first desire for a wife. She also died and was buried not far from Ephrathah where they lived.

And finally, who Rachel pictures in the story of redemptive history explains why she would be named first in the Bible. To understand that completely, one would need to watch all of the sermons which encompass her lifetime. She pictured New Testament grace instead of Leah who pictured the Old Testament law.

To Boaz, these two women of note are being introduced as a hopeful comparison to Ruth – a wife for his house and a mother to his household as we see next…

^{11 (con’t)} the two who built the house of Israel;

These two women are credited with the building of the house of Israel, meaning the nation itself. This word translated as “build” is banah, the same word used to describe the “building” of Eve from Adam’s rib. So there is a hidden play on intent here.

From this word, banah, are derived the Hebrew words for “son” and “daughter.” And so it indicates the building of the house through children. It is spelled with three Hebrew letters, Beth, Nun, and Hey.

Beth means “house,” Nun reflects continuance, or an “heir,” and thus subsequent generations, and Hey conveys the meaning of “behold” as when something great is revealed. It also signifies “breath” such as when you breathe out when you behold something wonderful. And it could even refer to the breath of life.

Their blessing is that Ruth will continue to “build” the great name of the House of Israel through subsequent heirs just as Rachel and Leah did when they “built” the house of Israel. This blessing then is literally fulfilled in her great-grandson David and her greatest descendant, Jesus. It is reflected in the word of the Lord to David in 2 Samuel 7 –

“When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. ¹³ He shall build a house for My name, and I will establish the throne of his kingdom forever. ¹⁴ I will be his Father, and he shall be My son.” 2 Samuel 7:12-14

And one final note of curiosity is that the word “two” when speaking of Rachel and Leah is masculine, not feminine even though it is speaking of the two women. In chapter 1, there were 9 instances of such gender-discord. There was one in chapter 3 also. This is the final such instance in the book of Ruth.

^{11 (con’t)} and may you prosper in Ephrathah

The words here are actually not as clear as we have them in English and so it isn’t known for certain whether this is still speaking about Ruth – may “she” prosper, or Boaz – may “you” prosper. It simply says, “and make.” va’aseh khayil be’ephrata – “and make prosper in Ephrathah.”

Either way, this uses the same word, khayil, which was already used to describe both Boaz, in verse 2:1 and Ruth in verse 3:11. It indicates virtue and wealth. And not just material wealth, but wealth in all aspects of life. And so here is found another play on words. The name Ephrathah means “fruitfulness.” Therefore it is a blessing for great prosperity in the place of fruitfulness.

^{11 (con’t)} and be famous in Bethlehem.

This verse finishes with the blessing that they will be famous in Bethlehem. The Hebrew is uqera shem b’bethlehem – “and proclaim name in Bethlehem.” In this, it means that when people speak about the famous folks of Bethlehem, they will be included in the list. Surely this has been literally fulfilled in the mouths of God’s people for thousands of years.

¹² May your house be like the house of Perez, whom Tamar bore to Judah,

These words go directly back to Genesis 38 which is one of the most remarkable passages in Genesis as to what it pictures. Ruth, like Tamar, was denied her rightful justice until she personally came forward to claim it, just as Tamar did.

Where Judah failed toward Tamar and was forced to state, “She is more righteous than I,” Boaz proved his righteousness in doing what another would not do and fulfilled his obligation as the next closest relative to Ruth.

Perez was born to Tamar by Judah and he was used by God as a picture of Christ to come. But he is also, literally Boaz’ ancestor as well. The blessing upon these two by the people of the town is an acknowledgement that despite Judah’s superstition concerning Tamar being a bad luck omen, she turned out to be a blessing and the mother of a noble house.

Likewise, the closer relative to Ruth is being given an implicit rebuke. He was superstitious that the marriage to Ruth was the cause of the death of her husband and so he backed out of redeeming the land lest he would marry her and die.

The townspeople then are blessing Boaz at the same time as rebuking the goel. Their blessing is that the same prosperous name which Tamar had been granted would be granted to Ruth also. In this union we see a continuation of the subtle bed-tricks which are detailed in the Bible which have lead to great things. The first was when Lot’s two daughters got him drunk and slept with him. The second was when Laban switched daughters on Jacob and gave him Leah instead of Rachel. The third was when Tamar posed as a prostitute and seduced her father-in-law Judah. And the fourth was when Ruth silently crept into the threshing floor of Boaz in order to request redemption.

 

All four of these are found tied together in this one story. Lot’s bed-tricking older daughter bore a son named Moab who was an ancestor of Ruth. Jacob’s bed-tricking wife Leah, bore Judah who is an ancestor of Boaz. Tamar’s bed-tricking of Judah likewise led to Boaz. And Ruth’s bed-tricking of Boaz has resulted in her marriage. This son who will be born to them will have four unique events which led to him and he in turn, meaning all the names involved in the bed-tricks, will lead to King David and then to Jesus. What seems like somewhat scandalous or possibly even immoral occurrences to most people, have all been used for a good purpose and end.

The stories have been misunderstood and unfairly maligned over the centuries when in fact they have been told for a much more important reason than merely teaching against perceived immorality.

*^12 (fin) because of the offspring which the Lord will give you from this young woman.”

The blessing is pronounced and it finishes with these happy words for Boaz. He is an elderly man who will have a young and beautiful bride. He has proven himself faithful to both the letter and the spirit of the law and he has been blessed by his people in the name of the Lord.

We’re closing in on the final details of the book of Ruth and in the near future, we’ll look at how all of them picture other things, great things, in the history of redemption. The marvel of the Bible is that it contains everything necessary to have a personal relationship with God. This is lacking in nature and can only be revealed by Him personally through special means.

Those special means have come to pass and they have been compiled into the Bible. This book shows us the great love of God for us and what He did to bring us back to Himself and to a place of idyllic perfection. If you’ve never made a commitment to Jesus, who is the only one who can grant that right, let me tell you how you can…

Closing Verse: “But I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me.” John 5:36

Next Week: Ruth 4:13-17 (A Restorer of Life) (12th Ruth Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He knows your trials, troubles, and woes and He is there with you through them. So cling to Him and let Him do marvelous things for you and through you.

I Eschew This Shoe

Now this was the custom in former times
In Israel concerning redeeming and exchanging
To confirm anything in those climes
Including even a marriage arranging

One man took off his sandal
And gave it to the other
And this was a confirmation in Israel
Of a matter between one another

Therefore the close relative to Boaz said
“Buy it for yourself.”
So he took off his sandal and gave it to Boaz instead

And Boaz said to the elders and all the people
“You are witnesses that I have bought this day
All that was Elimelech’s, and all that was Chilion’s and Mahlon’s
From the hand of Naomi it has now come my way

Moreover, Ruth the Moabitess, the widow of Mahlon
As my wife, I have acquired
To perpetuate the name of the dead through his inheritance
Today this has transpired

That the name of the dead may not be cut off
From among his brethren in any such way
And from his position at the gate
You are witnesses this day

And all the people who were at the gate, and the elders, said
“We are witnesses here in Bethlehem, the House of Bread

The Lord make the woman who is coming to your house
Like Rachel and Leah, the two of them
Who built the house of Israel
And may you prosper in Ephrathah and be famous in Bethlehem

May your house be like the house of Perez
Whom Tamar bore to Judah in days gone by
Because of the offspring which the Lord will give you
From this young woman, now apple of your eye

There in that same town of Bethlehem as we know
Came the Savior of the world, our Lord Jesus
He came without pomp or a flashy show
Instead He came and looked like any of us

The stories that we see in the Bible’s pages
Are given to show us hints of Him
God has marked out His plan for the ages
And done it in places like the town of Bethlehem

In these stories we can relate so well
Because they can fit the lives of any of us
Such is the masterful way the Bible does tell
Of the marvelous workings of God in Jesus

And so we thank You O God as we live out our days
Reading Your word and giving You all of our praise

Hallelujah and Amen…

————————————————–

Some similar looking letters in Hebrew –

ב כ Beth and Kaph

ך ר Resh and Dalet

ה ח Heth and Hey

ס ם Mem-sofit and Samekh

 

 

 

Ruth 4:1-6
To Perpetuate the Name of Elimelech

Introduction: What are some excuses for someone to fail to take a necessary action when it was within their ability to accomplish that action? Greed, fear, pride, stupidity, arrogance, superstition, and hatred are some reasons that come to mind immediately.

Within the past few years, the US president failed to act on and support a movement which was occurring in a terrorist nation, Iran. If that movement had taken root and prevailed, there may have been a new leadership and an easing of world tensions.

Also, they may have been more aligned with the common interests of the US and her allies. But for several of the abovementioned reasons, he failed to act. Since that time, the situation in the Middle East has spun out of control and the world is a far less stable place.

One of the most prevalent reasons for people to not act is superstition. There are people that live by the horoscope and won’t do certain things if it gives a bad word. People are afraid of certain numbers. Thirteen is a common one. The number four is too.

In China, the number four has almost the same pronunciation as the word “death” and so nearly an entire nation is paralyzed by tetraphobia. They would rather not act on something necessary, than do it if the number four is somehow involved.

The list is long and it is complex, but it is real. Unlike some phobias which are not grounded in superstition, the ones that are become sinful because they fail to rely on God’s overarching providence and attention.

Instead, they demonstrate a fear that He is not in control, and that acting – even if it is in accord with His will, is not our first priority. The prophets of Israel spoke of these things and told what the cure and remedy for them is…

Text Verse: And when they say to you, “Seek those who are mediums and wizards, who whisper and mutter,” should not a people seek their God? Should they seek the dead on behalf of the living? ²⁰ To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them. Isaiah 8:19, 20

Instead of seeking answers in horoscopes or mediums, and instead of failing to act out of superstitious fears, we are told to seek the Lord. As Isaiah says, “To the law and to the testimony!” In order to seek the Lord and be in His will, we actually have to open His word, study it, and follow it’s precepts.

Today, we will see someone superstitiously turn away from following the law of the Lord in order to protect his earthly inheritance. What a shame it is for him. He enters the pages of redemptive history and he fades from them as well without his name ever being mentioned… all because of superstition.

Instead of being obedient to the law and becoming a great name, he fades into the unknown obscurity of history. Let us not be found in such a sad state. Instead, let us follow the Lord, trust the Lord, and be obedient to His word above all else. The way to do these things is to know His word and so let’s turn to that superior word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. At the Gate of Bethlehem (verses 1 & 2)

¹ Now Boaz went up to the gate

Now Boaz went up… In the previous chapter, we read this as spoken by Naomi –

“Now Boaz, whose young women you were with, is he not our relative? In fact, he is winnowing barley tonight at the threshing floor. ³ Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking.” Ruth 3:2, 3

Ruth went “down” to the threshing floor and Boaz now goes “up” to the gate. But elevation isn’t always a consideration when going up or going down in the Bible. Rather, the importance of an area often indicates a higher position, regardless of elevation.

In the Bible, when one is going toward the land of Canaan, they are always said to go “up” regardless of elevation or direction on the compass. When one goes towards Jerusalem, they are always said to go “up” in the same way. The same is true when leaving either area. The Bible will then say the person is going down.

In Genesis 46, Joseph left the place where he was to go “up” to, Goshen, and then when he left Goshen to go back and speak to Pharaoh, he went “up” in the opposite direction. The first was “up” in direction towards Canaan because Goshen was on the way there. The second was up in legal elevation, toward the royal throne. And so it is going “up” in a courtly sense.

This might sound unimportant, but the words are intended to get us to think things through, not haphazardly skip over. Boaz went “up” to the gate because the gate is the place of judgment. Whether the threshing floor was actually lower than the gate isn’t as important as that the gate is where the matter decided upon at the threshing floor would be adjudicated.

^{1 (con’t)} and sat down there;

The gate and walls of ancient Middle Eastern cities were usually built out of stone and the gate normally had an arched entrance with deep recesses on each side. In these recesses, they built seating where people could relax, conduct business, guard if necessary, judge cases, and so on.

These recesses would be in the shade and catch any breezes coming through as well. On many other occasions throughout the Old Testament, the gates are noted as the place of judgment, commerce, and activity. The judges of the cities would spend their time there at the city gates.

Boaz set out to get to the gate early in order to make sure that he would be there before the person he intended to see would pass through on his way to work, probably in his own harvest field. If he missed him, then it might not be until the end of the day that he would have a chance to see him again as he passed through the gate to go home for the evening.

There in the city gate, the place of judgment, Boaz waited for the case to be presented and decided.

^{1 (con’t)} and behold, the close relative of whom Boaz had spoken came by.

And behold! In Hebrew, v’hinneh. The thought is prefixed to this section of the verse to show that, sure enough, the man Boaz had hoped to see had come. The hand of God was ensuring that Boaz was up and at the gate early enough to be there when this most important moment would come to pass.

The “close relative” or goel, meaning the one who had the first right of redemption came by as anticipated. The matter would be settled today, just as Boaz had promised Ruth in the dark hours of the previous night at the threshing floor.

^{1 (con’t)} So Boaz said, “Come aside, friend, sit down here.”

The very fact that Boaz was sitting at the gate was a plain enough declaration that he sought out the settlement of a judicial matter. The language used here was a form of judicial summons. The words are “Come aside, friend; sit down here.”

In Hebrew, the word translated as “friend” is peloni almoni. They are words that have no true equivalent value in English but they are a way of addressing a definite person without stating his name. The Greek translation of this verse calls him “hidden one.”

The words come from two other Hebrew words. The first is palah which means to identify, distinguish, or specify. The second is alam, which means to bind, or to be silent, or speechless. This then gives the twofold sense of identifying a person while concealing him at the same time.

The only other two times this phrase is used are in 1 Samuel 21:3 and 2 Kings 6:8. Both of those times it is referring to a known place which is not named. A good way of understanding this phrase would be to think of a mountain range full of caves. In one of the caves there is gold.

If someone wanted me and only me to know where the gold was, he’d take me and show me. If someone else asked me where I was working when I brought in a bag of gold, I would say, “in such and such a cave in the mountains.” I have revealed, but I have also concealed. I’m working at the mountains and in a cave, but I ain’t telling which or where…

In this statement, Boaz has revealed to the man that he has identified him, but concealed who he is in relation to the circumstances which he intends to relay. Hence, the man knows this is a judicial-type of summons.

Throughout the meeting, his name won’t be given at all. As we will see, he will be concerned about preserving his own inheritance which includes his own name, and yet his name is lost to history, buried in the grave of unending oblivion. The irony is palpable.

However, at the same time as showing a mark of contempt for him, it is also somewhat a mark of grace. Because he will not fulfill the duty of the kinsman, according to the law he should rightfully be openly and publically disgraced. However, by concealing his name, the shame of the situation is in part hidden from us as well.

^{1 (con’t)} So he came aside and sat down.

Knowing that he has been summoned for a legal matter, the goel, or the kinsman redeemer, came to his place at the court of adjudication and took his seat. Whatever the matter is, he shows no sense of fear by claiming urgent business elsewhere or by putting the matter off. He is, at this time, unaware of what will transpire.

² And he took ten men of the elders of the city,

There is nothing in the law to require this action here. The law merely states, even in the most severe matters, that two or three witnesses are all that is necessary to testify to a matter. As Paul states concerning such things even in the New Testament –

“By the mouth of two or three witnesses every word shall be established.” 2 Corinthians 13:1

This builds on Jesus’ words of Matthew 18:16 which repeats the same thought. The elders of the city were authorized to handle matters such as this one. Deuteronomy 25 deals specifically with this issue, but no set number of elders is given.

Because two or three witnesses is the only expected standard required for establishing a matter under the law, then there must be a reason why the Bible records Boaz’ action of specifically calling ten men of the city to be witnesses.

In the first chapter, it said that Naomi and her family dwelt ten years in Moab. At that time, we looked at what the number ten signifies. Now we need to do so again. According to EW Bullinger in his book Number in Scripture, he shows that the number ten –

“…signifies the perfection of Divine order. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

The Bible is asking us to reflect on what is complete. What is the perfection of divine order that this account is picturing? What are these ten men picturing who are asked to sit and witness for or against the unnamed and yet known goel, the nearer kinsman? These are the questions that the Bible is asking us to consider.

^{2 (con’t)} and said, “Sit down here.” So they sat down.

In agreement to the call of Boaz, these witnesses will be at hand during the presentation of the matter. In essence, they will testify to what occurs, witnessing for or against the interested parties as the matter is resolved. How will it be resolved is what is now to be determined.

My inheritance O God is only You
Nothing more will my heart ever seek
For only You are faithful and true
You care for the lowly, the humble, and the meek

I know that my Redeemer lives!
And I know that in Him my hope is found
I trust the surety that His redemption gives
No other place of refuge can ever be found

In Christ alone will I hope and trust
To Him alone will I set my gaze
It is Jesus my Lord who is faithful and just
He is my sure hope now and for all my days

II. I Will Redeem (verses 3 & 4)

³ Then he said to the close relative,

It is Boaz who has called and it is Boaz who speaks first to present the matter at hand. If, as we have seen, Boaz pictures Christ, then who is this nearer relative, this one who has the first right of redemption? He is nearer to Naomi than Boaz, and so Boaz must defer to him first in order to ensure a proper legal position is maintained.

In God, there is no unrighteousness. In God, there must be a proper satisfaction of the law. There can be no skirting around an issue. Justice must be served because God is perfectly pure, holy, and righteous. Christ is our Redeemer, but there must be an order and a propriety to how He redeems. This is evidenced by Boaz’ proper handling of the matter which must be decided.

^3 (con’t) “Naomi, who has come back from the country of Moab,

It is a legal matter, it involves the goel, and it is now known to involve Naomi. Naomi has only been back in the land for a short time, a few months at most. She is a widow who has been gone for an extended period of time to a foreign country.

These are the facts presented to the unnamed individual thus far.

^3 (con’t) sold the piece of land which belonged to our brother Elimelech.

In these words, the tense is perfect. In other words, whether she has actually sold it, or whether she intends to sell it, in her mind it is as if already sold. This has occurred because she cannot maintain it herself. She is destitute and needs the money from the sale of the land in order to support herself.

The land is then noted to be that which “belonged to our brother Elimelech.” If you remember what his name means, you might be able to see what is happening here. His name means either “God is King” or “God is My King.” Either way, he is an Israelite and God is his king. He lived during the time of Israel’s theocracy.

Boaz calls him “our brother” indicating that they are closely related to him and in a position to rectify whatever the situation required of them according to the law. In this, he never mentions Ruth even though Ruth is a participant in what is occurring as well.

Because Ruth married Naomi’s son, she is entitled to take part in what has occurred, but because she is a gentile and this would involve a marriage to her, she is not named in the proceedings at this point. The matter at hand will first deal with Naomi and her inheritance which came from Elimelech to her. Once that proposition is settled, then the second matter could be addressed.

Some scholars, such as in the Cambridge Bible commentary, incorrectly argue that Naomi had no right to sell the property. Their words are that “this was not in accordance with Pentateuchal law, which says nothing about the inheritance of widows.” In other words, the law of Moses gave Naomi no such right.

In Numbers 27, this, however, is written concerning such an inheritance –

“And you shall speak to the children of Israel, saying: ‘If a man dies and has no son, then you shall cause his inheritance to pass to his daughter. ⁹ If he has no daughter, then you shall give his inheritance to his brothers. ¹⁰ If he has no brothers, then you shall give his inheritance to his father’s brothers. ¹¹ And if his father has no brothers, then you shall give his inheritance to the relative closest to him in his family, and he shall possess it.'” Numbers 27:8-11

These instructions were given to ensure that the property of the family remained within the family. Naomi is the closest relative and the inheritance is hers as long as she is alive. The issue of the family name is separate from the issue of the land although they are closely tied together as well. This will be seen as we continue.

⁴ And I thought to inform you, saying, ‘Buy it back in the presence of the inhabitants and the elders of my people.

The words, “I thought to inform you” are literally translated “I will uncover your ear.” It is a way of saying that there is something previously unknown to his ear which he will now reveal. The metaphor conveys the idea that he would move the hair of his head out of the way so that he would hear. In essence, “Hey, I have something to tell you that you probably didn’t know.”

What he will tell him is noted as “in the presence of the inhabitants and the elders of my people.” This might lead to the idea that there was a large gathering of the elders and the people at the gate, but the intent of the words is that the ten elders are representative of the people of the city, including all the elders and the inhabitants.

What is being done is to be open knowledge to all. There is nothing concealed in the matter and anyone who happens to be listening is representative of all who will come to know what has transpired. It is in essence, a matter which will be published for all to know about. There certainly may have been others assembled there, but his words go beyond them to all who lived in the town.

In his talk with Ruth of the previous night there on the threshing floor, Boaz’ words to her were, “…in the morning it shall be that if he will perform the duty of a close relative for you—good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, as the Lord lives!”

However, instead of mentioning Ruth, he has only brought up the matter of the land. He is acting on behalf of the name of Elimelech first without apparent regard for the women. It is the piece of land which belonged to Elimelech which must first be addressed.

This doesn’t mean that the other matters aren’t just as important, but that each has its place. The nearer relative, the goel, should be aware of the law, but if he’s not, all aspects of it will still be brought out in due time.

The individual laws within the Law of Moses were given to ensure the proper working of the society. They were there to safeguard property, family names, and to make sure things were handled fairly. Adherence to the law was of paramount importance, just as it once was in America.

Without adhering to laws, there is only chaos and disorder. And so every detail of the law was carefully adhered to for the good of the people, all the people. In Leviticus 25, this is recorded –

“If one of your brethren becomes poor, and has sold some of his possession, and if his redeeming relative comes to redeem it, then he may redeem what his brother sold. ²⁶ Or if the man has no one to redeem it, but he himself becomes able to redeem it, ²⁷ then let him count the years since its sale, and restore the remainder to the man to whom he sold it, that he may return to his possession. ²⁸ But if he is not able to have it restored to himself, then what was sold shall remain in the hand of him who bought it until the Year of Jubilee; and in the Jubilee it shall be released, and he shall return to his possession.” Leviticus 25:25-28

This is exactly what has come to pass in Naomi’s case. She became poor and was determined to sell her property in order to live. If a close relative came to redeem it, they could do so. If Naomi later became wealthy and able to redeem it, she could do so.

If there was no redemption of it, then in the Year of Jubilee, which occurred every 50th year in Israel, it would be returned to the one who originally owned it, regardless of redemption. Naomi was poor, she possessed land which bore the name of Elimelech, and therefore, the law expected its redemption.

This expectation was now being directed to the unnamed goel whom Boaz was addressing. It is a piece of property from the widow of Elimelech. It must have looked like a good deal for him to increase his wealth in a rather simple way. And so Boaz continues with his words…

^4 (con’t) If you will redeem it, redeem it;

The fact that Naomi’s land can be redeemed proves that it is her right as the widow to possess and/or sell the land. Although she is childless and possibly too old to have more children, she carries within herself the embryonic or emergent right of the heir.

This is presupposed in Boaz’ words, and within the law itself. The opportunity to redeem it is available and it has been presented to the nearest goel. The question is basically, “Are you willing to redeem the land of Naomi in this way. What do you say?”

^4 (con’t) but if you will not redeem it, then tell me, that I may know;

The Hebrew actually says, “but if he will not redeem it.” Nobody translates it this way, but there is nothing to assume that this isn’t the intended meaning. He is addressing not only the goel, but the elders. It is not only looking for his acceptance of the offer, but of their acknowledgment that his acceptance is either valid or invalid. In what this pictures, the term “he” perfectly fits what is occurring.

In essence, Boaz has insisted to know whether the one who is expected to meet the demands of the law will, in fact, meet those demands. He has a right to know and he wishes to know. The law must be adhered to and the demands of the law must be settled.

The expectation is the same as in any properly functioning society. There is one standard and all are obligated to work within that one standard. To not do so will inevitably lead to anarchy, chaos, and societal breakdown. The law must be met. Boaz will now let him know why he is advising him about the land…

^4 (con’t) for there is no one but you to redeem it, and I am next after you.’”

“Dear brother. You are closer to Elimelech than I and the law affords you this marvelous opportunity to meet the demands of the law if you can and if you will. I am, in the integrity of my words, and in accordance with that great, honorable, and noble law which has been given to us by God through the hand of Moses, giving you the opportunity to step forward and redeem. However, if you are unwilling or unable to do so, I have your back, dear brother. I am next after you.”

^4 (con’t) And he said, “I will redeem it.”

“The matter is settled! It is good, dear brother, that you were willing to take action and redeem the inheritance of our departed brother Elimelech. What a fine example of Israelite values and integrity you are; that you have stepped forward and placed your foot on that wonderful inheritance. Claiming it as your own shows the caliber of man you are! And what nice sandals adorn your feet. Good job dear brother!”

Redeem me from the oppression of man
That I may keep Your precepts, O God
I will follow You always and as best as I can
I will remember You with each step that I trod

Make Your face upon Your servant shine
And teach me Your statutes, this to You I pray
Then endless joy will certainly be mine
And eternally I will walk in Your light-filled way

Rivers of water run down from my eyes
Because men do not keep Your law
Instead they are filled with deceit and lies
When I looked around, this is what I saw

III. I Cannot Redeem (verses 5 & 6)

⁵ Then Boaz said,

Boaz responds… “There is more. A wee bit more. It’s just a small thing really. But it is the law, and the law is the law. So good of you to be willing to fulfill every jot and tittle of the law. Let me tell you what the law also requires…”

^5 (con’t) “On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead,

Within the law is the concept of entailment. The Essential Law Dictionary defines entailment as “A restriction of the way a property will be inherited that is different from what the ordinary rules of inheritance would dictate.”

The ordinary rules would apply if Elimelech’s sons had lived. They would be the heirs. However, both died. Likewise, if neither daughter-in-law came from Moab, Naomi would be the sole owner. As she was probably beyond child-bearing years, the land would be sold to the nearest kinsman free from any other encumbrances.

But… Ruth­. came. with. her. She attached herself and her future to Israel and the God of Israel in her remarkable words of chapter 1 –

“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.” Ruth 1:16

She therefore possessed all the rights of an Israelite and was thus the rightful heiress of her dead husband, Mahlon. Anyone who would redeem her inheritance would thus need to provide for the continuance of his name as prescribed by the law as Boaz continued to explain to the nearer goel…

^5 (con’t) to perpetuate the name of the dead through his inheritance.”

This is what Ruth had desired and this is what Boaz promised to her. The issue of the land, though separate from the family name, is inextricably tied to the name because of her standing within the law itself. Because Orpah didn’t come with her, the land which belonged to Elimelech and which partly was to belong to Chilion was transferred to the estate of Mahlon.

This is what entailment dictates and it is what the law mandates. The law was meticulously given to cover all possible contingencies that could arise. Ruth and her sad state, because of the death of Elimelech, Chilion, and Mahlon, was such a contingency which the law provided for.

The land belonged to Naomi but o­nly Ruth was able to raise up the name of the dead through the bearing of a child. If the nearer goel determined to not marry Ruth in order to raise up a child in the name of dead, which is a requirement of the sale, then he would give up the other rights of the goel as well.

Because of Ruth, the two issues of land and name were indissolubly intertwined. The gracious nature of the law was intended to care for the name of the dead while also protecting the rights of the living. And believe it or not, all of these details form a greater picture which is found in redemptive history.

⁶ And the close relative said, “I cannot redeem it for myself, lest I ruin my own inheritance.

With only a few exceptions, scholars are in agreement that the goel claimed he could not redeem the land because it would involve increasing his expenses during his life to care for Ruth and probably Naomi. This then would involve unnecessarily dividing his inheritance with Ruth’s firstborn who would bear the name of Malon’s family line.

In essence, as Ellicott explains it, “It would, therefore, be like mortgaging one’s own estate, and that for the benefit of another.” However, this is not the case. It is an incorrect analysis of the situation. In Deuteronomy 25, the perpetuation of the name has nothing to do with the inheritance of land in the one raised up.

All it says is that… “…it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel” (verse 6). Nothing within the law required him to “ruin” his land or monetary inheritance. It merely required that he perform this one duty of having a child through the widow so that the name of his dead brother would live.

Rather than this faulty assumption, it is her state as a Moabitess which he is concerned about. This is why Boaz specifically brought up her nationality in the previous verse. Elimelech, Mahlon, and Chilion all died in Moab and he is concerned about the same happening to himself and his family.

It is a repetition of what occurred many generations earlier when Judah perceived exactly the same thing in his daughter Tamar –

“Then Judah took a wife for Er his firstborn, and her name was Tamar. ⁷ But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord killed him. ⁸ And Judah said to Onan, ‘Go in to your brother’s wife and marry her, and raise up an heir to your brother.’ ⁹ But Onan knew that the heir would not be his; and it came to pass, when he went in to his brother’s wife, that he emitted on the ground, lest he should give an heir to his brother. ¹⁰ And the thing which he did displeased the Lord; therefore He killed him also. ¹¹ Then Judah said to Tamar his daughter-in-law, ‘Remain a widow in your father’s house till my son Shelah is grown.’ For he said, ‘Lest he also die like his brothers.’ And Tamar went and dwelt in her father’s house.” Genesis 38:6-11

This is the “ruin” he was concerned about. Instead of the grace found in the law, which included even this gentile convert, he was overwhelmed with superstition of what acquiring Ruth would might mean. However, Boaz was not. He understood that the law included the gentiles in the rejoicing of God’s gracious provision.

As it says in the law itself in the Song of Moses, “Rejoice, O Gentiles, with His people.” Paul uses that very verse and ascribes it to the work of Christ in Romans 15:10. And this leads to one of the reasons why Judah and Tamar are mentioned later in this chapter in a positive light.

^6 (con’t) You redeem my right of redemption for yourself,

Boaz is granted the right of redemption and all that accompanies it. And thus, he is also granted Ruth the Moabitess as wife. The heavy, difficult beatings of his heart over the anxiety of the moment surely turned to heavy beatings of his heart over the joy and anticipation of securing the desire of that excited heart.

To him would come this beautiful friend, this lovely gentile, and this woman of virtue who had stolen his heart from the moment he saw her gleaning in the fields. Boaz has prevailed.

*^6 (fin) for I cannot redeem it.”

Unfortunately, our verses today end not on a completely joyous note, but rather on a lie which is in itself a violation of the very law that the goel has so meticulously been presented. He had scrupulously followed the minute details of the law in order to shirk his responsibility to Ruth.

And yet he violated the law in the very process of clinging to its provisions. When he uttered the words ki lo ikal ligol – “for I am not able to redeem” he wasn’t truthful. Rather, he could redeem, but he simply refused to do so. In his lie, he disqualified himself from the right of redemption. Obedience to the law is more than mechanical, but it involves a higher law, that of love.

And thus it is with each of us in most areas of life. We can; we simply don’t. Those things that we should do and know are right to do, but which we don’t do become a stumblingblock to us. Sins of omission are no less grievous than sins of commission.

And of all of the sins of omission that we could ever face, the greatest is to not receive God’s gracious offer of Jesus. Often, it is a passive action, not an active one. We may not hate the thought of Jesus, we simply ignore what His life means to us. We love the world, we treat it as our inheritance, and we lose out on what is true life. As Matthew Henry states about this situation –

“…many are shy of the great redemption; they are not willing to espouse religion; they have heard well of it, and have nothing to say against it; they will give it their good word, but they are willing to part with it, and cannot be bound to it, for fear of marring their own inheritance in this world.” Matthew Henry

What a terrible thought that is! We would give up the pleasures and the treasures of heaven for a short span of life pursuing the wind. Jesus asked what profit it is to a man if he gains the whole world and loses his soul?

The answer is “none.” And yet it is the path that most take. Please, don’t be found on that path, but instead take the path that leads to life, eternal life, in a restored relationship with God. If you’ve never made a commitment to Jesus Christ, it is the most important decision that you could ever make. Without Him, there are only the prospects of eternal separation from God. With Him, there is life, eternal life. Give me a moment to explain this to you and to show you how you can be saved through His precious blood…

Closing Verse: Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. Ephesians 2:11-14

Next Week: Ruth 4:7-12 (I Eschew This Shoe) (11th Ruth Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He knows your trials, troubles, and woes and He is there with you through them. So cling to Him and let Him do marvelous things for you and through you.

To Perpetuate the Name of Elimelech

Now Boaz up to the gate went
And there he sat down
And behold, the close relative, the gent
Of whom Boaz had spoken came by the gate of Bethlehem town

So Boaz said, “Come aside, friend, sit down here.”
So he came aside and sat down kind of near

And he took ten men there
Of the elders of the town
And said, “Sit down here.”
And so they also sat down

Then he said to the close relative, there at hand
“Naomi, who has come back to Israel
From the country of Moab, sold the piece of land
Which belonged to our brother Elimelech who in death fell

And I thought to inform you, saying
‘Buy it back, for such is your right
In the presence of the inhabitants, I am praying
And the elders of my people, yes in their sight

If you will redeem it, redeem it
But if you will not redeem it, then tell me
That I may know, for I admit
There is no one but you to redeem it, as you can see

And I am next after you
And he said, “I will redeem it
This I will do

Then Boaz said, “On the day you buy the field
From the hand of Naomi, as you have said
You must also buy it from Ruth the Moabitess
Yes, from the wife of the dead

That the name of the dead through his inheritance will be perpetuated
This is what the law requires, just as I have stated

And the close relative said
“I cannot for myself it redeem
Lest I ruin my own inheritance
This won’t work out, it would seem

You redeem for yourself my right of redemption
For I cannot redeem it, I appeal to the law’s exemption

In the requirements of the law there is no hope
No man can meet its demands perfectly
It reflects God’s standards, far beyond the scope
Of our hopeless state, beyond all our ability

And yet for God all things are possible, we know
And so He stepped out of heaven’s glory
And united with human flesh in order to bestow
The good news found in the gospel story

Yes, Christ took on the likeness of a man
And in this appearance to the cross He went
Being obedient to the law to fulfill the plan
From heaven to earth on this mission He was sent

He alone can redeem man who fell so long ago
In His grace and mercy, He came to dwell among us
Fulfilling the plan when to the cross He did go
All hail the Lamb of God, our precious Lord, Jesus

Hallelujah and Amen…

Ruth 3:14-18
Six Measures of Barley

Introduction: The hardest working person I’ve ever known is actually an uncle of mine. My guess is that every person who has ever met him will agree this is true. We all know someone who is exceptional at what they do, and they may be restless to get at it from day to day, but even the hardest worker would literally stagger and fall when working by his side.

He never was a big guy, and over the years he wizened up quite a bit so that now he’s smaller than me, but the work effort he puts out today in his late 70s is more than most could in their prime. He lives on a mountain which was once where a town that made charcoal settled.

Eventually, they cut down all the trees and the charcoal business disappeared. The town remained, but it’s no more than 50 or so people who live there year-round. Over the years, the trees all grew back – some are astonishingly big, and every year the forest gets thicker and thicker.

I remember talking to him once and he told me when he was young, loggers started coming up to the mountain to cut the timber that had come back and he said, “I couldn’t stand hearing them work. This is our mountain and I’ll take care of it. But after a while I realized that nobody could ever take care of the trees alone. There’s enough work to go around.”

We cut, the Lord replaces. The wounds of our abuse fade into memory and the earth is designed to put out more trees which make more forests. It seems as if it is a never-ending cycle of work… futility really. The work never ceases. There is no time when true rest can come about.

At least not in the sense of freedom from the bondage of our labors. We’re a prisoner to our need for staying ahead of having stores of food, roofs that leak, and roads that need repair. However, this wasn’t the way it was originally intended. Instead of working the garden, we were placed there to serve and worship God.

Soon enough we were expelled from the garden, but at the same time, we were given the hope of returning some day to that restful place and that contented state. The Law of Moses gives snapshots of that lost 7th day and the reclaiming of it. The book of Ruth uses those snapshots in an interesting way to point us to the One who offers us the true rest that we lost so long ago.

Text Verse: “For He has spoken in a certain place of the seventh day in this way: ‘And God rested on the seventh day from all His works.'” Hebrews 4:4

Today’s five verses contain a short set of words which have always puzzled me, v’yamad shesh seorim – “and measured six of barley.” I thought about them as I read them each time, but never enough to figure them out. I knew I’d get around to them someday though.

That time came as I began typing this sermon. Because of the insights of others and some of my own personal thoughts, I was thankful to the Lord for finally opening them up to me. We’ll start to open them up to you today as well.

Eventually, the whole story of Ruth and why it was included in the Bible will be revealed and yes,,, it points to the work of Jesus, all of it. This wonderful little book, contained within the marvelous larger book we call the Holy Bible is replete with details about Him because He is the center and focus of it.

It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Shesh seorim – “Six of Barley” (verses 14 & 15)

¹⁴ So she lay at his feet until morning,

Whether awake or asleep, but surely not asleep, Ruth continued to lay in the same spot throughout the rest of the night. The Hebrew here is the same as it has been three other times in this same chapter. It literally says that she lay “at the places of his feet.”

There, awaiting the daylight, her mind probably went around and around about what would occur the next day. The name of her dead husband would be raised up, but through who? She probably thought through every possibility and every contingency that would arise, even with her limited knowledge of the actual circumstances ahead.

The kindness that Boaz had shown to her must have made her heart yearn for the nearer kinsman to refuse the offer. No matter his age, wealth, or position within the society, she had the certainty of Boaz’ actions. In another person, she would have only uncertainty.

Matthew Henry, always the one to look for Christological significance in a passage, beautifully relays words for us to consider here –

“This narrative may encourage us to lay ourselves by faith at the feet of Christ: He is our near Kinsman; having taken our nature upon him. He has the right to redeem. Let us seek to receive from him his directions.” Henry

In like manner to those words for us, Ruth lay herself at the feet of Boaz and awaited his directions. Even to this day we use the same terminology for obtaining instruction from one wiser than ourselves. To sit at the feet of someone indicates a reverential fear of, or a desire to learn from, that person. It is the place of submission and even servitude. This was where Ruth spent the rest of her night, certainly pondering how the events of the next day would unfold.

^{14 (con’t)} and she arose before one could recognize another.

At the earliest showing of light on the horizon, she arose, or literally “stood up.” The intent was to depart before the shadows turned to recognizable faces. The Hebrew here instead of “before one could recognize another” more appropriately says “before a man could recognize his friend.”

Without a verbal greeting, there would only be an unrecognizable shape passing by. The early departure was a necessary precaution to preserve the integrity of both Ruth and Boaz. Ruth, because she was an unmarried woman, and Boaz, so that the events of the coming day would not seem tainted by preplanning in order to deceive or manipulate what would transpire.

^{14 (con’t)} Then he said, “Do not let it be known that the woman came to the threshing floor.”

In this, the NKJV translation is just right. Most translations say “a woman.” Look at your Bible and see if it is right.The word has a definite article in front of “woman.” It literally says, ha’ishsha, “the woman.” “Do not let it be known that ‘the’ woman came…”

This might not sound overly important, but it has caused a lot of conversation and speculation by scholars for the past 2500 years or so. Because of the wording, some have speculated that this was something that he said to his hired hands, not to Ruth. But that isn’t supported by the account because she came secretly. It would involve inserting something not indicated elsewhere.

Others suppose that he said this as a prayer to God, as if he were petitioning God to keep the matter secret. If this were the case, the Bible would have certainly said that “he said in his heart” or “he said to God.” Again, it is inserting an idea which is forced.

In the next verse, it will say “And he said” when speaking to Ruth. In other words, it is one continuous conversation with her, not with his workmen, nor in a prayer to God. Therefore, the term “the woman” is used in a particular way by Boaz to meet a particular purpose and it makes a particular picture for us.

What it logically indicates is that he is speaking to Ruth about Ruth. “You, Ruth, do not let it be known that ‘the woman’ (meaning you, Ruth), came to the threshing floor.” He is concerned about her integrity being stained and possibly about the perception of him being in collusion with Ruth concerning the matter before it was settled.

In his words to her, as recorded in the Bible, he has acted rightly, fairly, and in a judicious manner. He has acknowledged that there is a kinsman closer than he, and that kinsman must be given the first opportunity to accept or decline the right of redemption. And this then leads to the contingency that he might accept the right.

If he did and he later found out that Ruth had been with Boaz, he could assume, though incorrectly, that they had been intimate. This would, in turn, reflect negatively on both of them. There is an order and a propriety which Boaz had ensured would be followed so that all was done according to the law.

In this, we can see a picture of Christ who came in a proper fashion to redeem those who were under the law. He didn’t circumvent the law, but worked within the parameters of the law, to redeem His people. Paul explains this in Galatians 4 –

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

If you substitute Boaz for Jesus and Ruth for Gentile believers, you can get a better understanding of the point I’m making. The Bible scholar, John Lange, describes the actions of Boaz as follows –

“It would have been very unpleasant to Boaz to have people connect himself with any woman in a suspicious way; but scandalous rumors of this kind, with Ruth for their object, would have been exceedingly injurious. To say nothing of the fact that an undeserved stain would have been fixed on the good name of Ruth, it would have rendered it very difficult for him to prosecute her claims in Bethlehem.” Lange

As I said, there is an order and a propriety which Boaz is adhering to based on the law and customs of his people. Likewise, the same was found in Christ. He came under the law and fulfilled the law in order to redeem us. Thus God is both “just and the justifier of the one who has faith in Jesus.” Romans 3:26

When the fullness of the time had come about
God sent forth His Son, our Lord Jesus
Born of a woman, born under the law, not without
To do something wonderfully marvelous for us

To redeem those who under the law do trod
That we might receive adoption as sons of God

And because you are sons, adopted this way
God has the Spirit of His Son sent forth
Into your hearts, so that you can more than say
Yes, even crying out, “Abba, Father!” in this new birth

¹⁵ Also he said, “Bring the shawl that is on you and hold it.”

Before her departure, Boaz makes a gesture that is intended, as we will see, for Naomi. He asks for Ruth’s shawl. Because the word for “shawl,” which is mitpakhat, is used only twice in the Bible, once here and once in Isaiah 3, its meaning isn’t sure and so it is translated a variety of ways – veil, shawl, cloak, garment, cape, mantle, covering, etc.

It is something other than her dress. Rather it was a garment either over her head, over her shoulders, or maybe tied around her waist that could be used for any such purpose, or any other purpose. The word comes from another word, taphakh, which is also only used twice in Scripture. Taphakh, means to “bear” such as in having children as is seen Lamentations 2 –

“You have invited as to a feast day
The terrors that surround me.
In the day of the Lord’s anger
There was no refugee or survivor.
Those whom I have borne and brought up
My enemies have destroyed.” Lamentations 2:22

Taphakh can also mean to “spread out” such as in these words in Isaiah 48 –

“Indeed My hand has laid the foundation of the earth,
And My right hand has stretched out the heavens;
When I call to them,
They stand up together.” Isaiah 48:13

To bear children implies the spreading out of a family. The stretching out of the heavens demonstrates God’s sovereign, “all powerful, and eternal attributes” (HAW). By understanding this root, translators can determine at least partly, the type of garment. It would be, like a shawl, capable of spreading out.

^{15 (con’t)} And when she held it, he measured six ephahs of barley,

The word ephah is not in the original. It has been inserted here by the NKJV translators, but the impossibility of their translation is astonishing. An ephah equates to about a bushel of wheat. One ephah, or one bushel, would be as much as a Ruth could carry in a basket, just as she did at the end of her first day of labor in the fields back in verse 2:17.

Unless Ruth was as large as a cow, and equally strong, there is no way she could carry six ephahs of barley. It is doubtful that Boaz wanted to see her dragging a shawl full of barley the size of a recliner home that morning, so we can ignore this translation.

The next Hebrew measure down from that is a seah. Six seahs would equal two ephahs, an amount still too much for her to carry unless she worked out at Golda’s Gym on a regular basis. Some translations say six measures, some six scoops, and some six units.

Each of these is vague enough to let us know that six of some particular but unknown size were put into her shawl. The unit of measure though is not what is significant here. There are three separate and distinct points of importance to consider.

The first is why he gave her the barley. The answer is two-fold. First, if she were to go home walking freely and wearing her best shawl and she were seen, someone could make a supposition that she had been out all night doing something, whatever “something” might be – and it might not be a good thing that they supposed.

Instead, she would appear far less suspicious if she had a sack full of grain. They could even suppose that she worked so late that she fell asleep while working. Thus her image would only be improved, not diminished.

The second reason is that this is a gift for Naomi. She is the one who stood in relation to Ruth as a parent and so she would have to consent to any marriage. One scholar of the past, S. A. Cook, shows that this was a cultural norm even as far back as the Code of Hammurabi. The widowed mother was the one who was approached by the intending bridegroom.

This is actually a right analogy for what is being pictured here in relation to Christ and the church. And that brings us to the second and third major points to consider, and one which has caused me to stop and ask “why” every time that I have read the book over these past many years. Why six measures, and why barley?

The Bible specifically gives the number, even though it doesn’t tell the size of the measure. What is it about the number six and what is it about barley rather than wheat that the Bible is trying to tell us? The number six, according to EW Bullinger,

“…has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” As he says, “it is certain that man was created on the sixth day, and thus he has the number six impressed upon him. Moreover, six days were appointed to him for his labour; while one day is associated in sovereignty with the Lord God, as His rest.”

Insightful as ever, Bullinger rightly tied the number six in with labors and that at the end of the labors there is the anticipation of “the Lord God, and His rest.” It is exactly what Naomi was seeking for Ruth, and thus implicitly, for herself through Ruth.” One cannot enter rest until the work is done.

And so Bullinger gives us one more thought to consider concerning the number six – “Six, therefore, is the number of labour also, of man’s labour as apart and distinct from God’s rest. True, it marks the completion of Creation as God’s work, and therefore the number is significant of secular completeness.”

This is actually spoken of in the Law of Moses. We’ll take a moment to read two passages, one from Exodus and then one from Deuteronomy to show us insights into this demonstration of labor resulting in rest –

“Six years you shall sow your land and gather in its produce, ¹¹ but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat. In like manner you shall do with your vineyard and your olive grove. ¹² Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may rest, and the son of your female servant and the stranger may be refreshed.” Exodus 23:10-12

“If your brother, a Hebrew man, or a Hebrew woman, is sold to you and serves you six years, then in the seventh year you shall let him go free from you. ¹³ And when you send him away free from you, you shall not let him go away empty-handed; ¹⁴ you shall supply him liberally from your flock, from your threshing floor, and from your winepress. From what the Lord your God has blessed you with, you shall give to him. ¹⁵ You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this thing today. ¹⁶ And if it happens that he says to you, ‘I will not go away from you,’ because he loves you and your house, since he prospers with you, ¹⁷ then you shall take an awl and thrust it through his ear to the door, and he shall be your servant forever. Also to your female servant you shall do likewise. ¹⁸ It shall not seem hard to you when you send him away free from you; for he has been worth a double hired servant in serving you six years. Then the Lord your God will bless you in all that you do.” Deuteronomy 15:12-18

In an astute observation, Lange gives us these words to consider concerning what this is showing us – “Naomi receives what she may take as an intimation that the time has come, when after long labor she must let Ruth go out free. The day of rest is at hand.” If we see this in relation to “the fullness of times” when Christ came and then our relationship to Him through His work, we can see the reason for six measures.

That explains the number six, but why barley? The reason for specifying barley is because of what barley pictures. First, it is a picture of the resurrection of Christ because barley was what was presented at the Feast of Firstfruits. Leviticus 23 gives the following instruction concerning this feast –

“And the Lord spoke to Moses, saying, ^10 ‘Speak to the children of Israel, and say to them: ‘When you come into the land which I give to you, and reap its harvest, then you shall bring a sheaf of the firstfruits of your harvest to the priest.'” Leviticus 23:9, 10

This first sheaf was from the first crop to mature, the barley crop. Paul, in the New Testament, shows that this feast was fulfilled in Christ’s resurrection –

“But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. ²¹ For since by man came death, by Man also came the resurrection of the dead. ²² For as in Adam all die, even so in Christ all shall be made alive. ²³ But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming.” 1 Corinthians 15:20-23

Barley also, as we saw in a previous Ruth sermon, is known as the crop of hairy ears because of its hairy appearance. The word “barley” in Hebrew is seorah which is closely related to the word se-ar or hair. Hair in the Bible indicates an awareness of things, particularly that of sin.

The goat for example, which is used in Leviticus for the sin offering, is known as sair. We have an awareness of sin in the hairy goat sin offering. In Numbers there is a type of person known as a Nazirite. This is someone who made a vow or was consecrated to the Lord.

During the time of that vow, they were never to cut their hair. Samson was a Nazirite from birth as were Samuel and John the Baptist. Paul took a Nazirite vow in Acts. The hair on their head was a reminder of their state, just as the hairy goat is a reminder of our sin. It is man’s place to be aware.

The time of the barley harvest, the design of the barley resembling hair, the tied-in significance of an awareness of sin, the six measures of barley, and so much more – all of it is important in grasping the hidden treasures found in this book of Ruth. God uses real, tangible things to show us spiritual truths about His Son, Jesus.

Imagine the wisdom of God who created the grains, who ordained the time the grains would come forth, and who designed them with particular traits, each resembling Christ’s work. Imagine the pomegranate which has many seeds, pointing to the many individual laws within the Torah.

Think of the almond which points to the duration of God’s attentive care over His redemptive plans, and even the barley which has a hairy appearance and which comes forth at the same time that His Son came from the grave.

These, and a trillion other items in nature have all been created and ordained to show us truths about His immense love for us as is found in the giving of His Son and the reconciliation which is possible because of that Gift!

The simple words v’yamad shesh seorim, or “and measured six of barley” are far more important to this story than we otherwise may appreciate. God ensured the number and the type were included, not for us to hurriedly pass over, but to ponder and to savor when the pondering is rewarded with knowledge.

And the same is true with the continuation of verse 15…

^{15 (con’t)} and laid it on her.

The six measures, intended for Naomi, are placed where? On Ruth! Ruth’s time of labor is done and eventually Naomi will receive the fruit of that labor as well. Every word has particular meaning and every word shows us hints of Christ and His plan.

^{15 (con’t)} Then she went into the city.

Actually, the Hebrew is masculine, not feminine. “He” meaning “Boaz” when into the city. Different texts read either “he” or “she” and so translators have to choose which is correct and why. The Masoretic Text, the Septuagint, and the Jewish Targums, read “he” and this is certainly correct, not the word “she.” Even ye olde King James Version blew it on this one.

The reason for choosing “she” is simply because she is the one who was mentioned as receiving the barley, but both of them have missions to perform. Hers was to go back to Naomi; his was to go to the city and to bring the matter to a completion.

In picture, only translating it “he” makes sense. It was Jesus who rode into Jerusalem and accomplished the work necessary to redeem His people. And only He rose from the dead in fulfillment of that work. In type and picture, the correct reading is “he.” And so off they go to their respective places for the day ahead.

In his work of Contemplations, Bishop Hall beautifully summarizes this blessed night there on Boaz’ threshing floor –

“Boaz, instead of touching her as a wanton, blesseth her as a father, encourages her as a friend, promises her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, but more happy, than she came. O admirable temperance, worthy the progenitor of Him in whose lips and heart there was no guile!” Bishop Hall

But now Christ is risen from the dead
And has become the firstfruits of those
Who have fallen asleep; over whom many tears were shed
In this veil of time, of trials, and woes

For since by man came death, including you and I
By Man also came the resurrection of the dead
For as in Adam certainly all are destined to die
Even so in Christ all shall be raised to life instead

But there is an order to the Resurrection call
Christ was first, the pattern for the rest when He comes
When He does, He will make a shout out to us all
And we will rise as if to the sounds of heavenly battle drums

III. Sit Still, My Daughter (verses 16-18)

¹⁶ When she came to her mother-in-law, she said, “Is that you, my daughter?”

In another curious use of wording, Naomi asks, mi at biti, or literally “who are you my daughter.” There is ample speculation about this, such as it was too dark to see and so she asked who it was. That’s illogical because she says “my daughter” in the next breath.

Other ideas are that she is actually asking “how have you fared.” That doesn’t follow either because if she wanted to know how it went, she would have asked, “How did it go?” Rather, the Pulpit commentary rightfully notes that “there is something arch intended” here.

In other words, there is an over-arching nature to her question of “Who are you?” The question isn’t asking “Who are you” in person, but “Who are you” in standing. Stated differently, the questions is, “Are you the widowed Ruth, or are you the betrothed of Boaz? Who are you, my daughter?”

^{16  (con’t)} Then she told her all that the man had done for her.

The answer to Naomi’s question is still left open. Rather than a “I am Boaz’ betrothed,” she relays the hopes discussed in the dark hours of the now-passed night. “Boaz has made a promise. He will secure a kinsman redeemer for me, be it our closer relative or be it he, I shall be redeemed.”

The joy of such a thought to both of them must have been immense. Just a short time earlier, they stood on the dusty roads of Moab weeping at the grim prospects of the future. Now, they were within hours of finding security and rest in one who would perform the redemption. The only question left isn’t “if,” but “who.”

¹⁷ And she said, “These six ephahs of barley he gave me;

Now the barley is presented. Though to them it was merely barley as a sign of hoped-betrothal, to us it bears the significance of the completion of our work and the hopeful entrance into the rest which was anticipated since the dawning of man. A rest which was lost to Adam and which had not yet been available again until the coming of Christ and the resurrection of Christ.

^{17  (con’t)} for he said to me, ‘Do not go empty-handed to your mother-in-law.’”

It is significant that the barley passes from a Gentile to a Jew, not the other way around. Though it originally came from a Jewish man, it went through Ruth and then to Naomi. It is a Gentile who carried it until is was time to be handed to the one for who it was originally intended. *Anyone seeing a parallel to the story of Judah and Tamar here? How about the church and Israel?

Despite his intentions to be betrothed to Ruth if possible, he still maintained compassion for, and a desire to support, Naomi. Again, it is an important consideration to understanding the entire scope of what is pictured.

¹⁸ Then she said, “Sit still, my daughter,

Naomi would know the anxiety of Ruth’s heart and constitution at this immensely nervous moment of her life. She was probably already pacing and it would only intensify as the moments passed. And so Naomi rightfully asked her to sit and relax until the matter, which was out of her control, would be settled.

^{18 (con’t)} until you know how the matter will turn out;

In the Hebrew, Naomi’s words are ekh yippol davar (3:31) – “how will fall word.” The word davar means “word,” but it carries the idea of a matter or an affair here. Where the word falls is where the matter is settled. This type of terminology shows the certainty of an occurrence. A great example of this is found in Ecclesiastes 11 –

“If the clouds are full of rain, They empty themselves upon the earth; And if a tree falls to the south or the north, In the place where the tree falls, there it shall lie.” Ecclesiastes 11:3

When the tree has fallen, it isn’t getting up and moving. When the matter of Ruth’s redemption falls, it will be once and for all-time decided. And when a man breathes his last and falls to the ground, his eternal fate is settled. There is a finality in the idea of that which falls. Here in this verse, it is “Who will be Ruth’s redeemer?”

*^{18  (fin)} for the man will not rest until he has concluded the matter this day.”

Boaz gave his assurances to Ruth, he gave a token through Ruth to Naomi, and he had departed at the first dawning of the morning to work out the consummation of his plans. Naomi therefore knew, with all certainty, that he was intent on seeing the matter through.

Having seen his actions towards Ruth in the past and his kind attitude which accompanied him, she knew that he had his heart set on her and he had every intention of having her. But first it had to be determined if he was the one qualified and able to bring about her redemption.

Again, as we have asked several times so far in Ruth, can you see Jesus and his actions in this story? Everything so far has been carefully detailed and recorded for the sole purpose of us beholding His work on our behalf. It is a story of great love and affection, both in the immediate story, but also in the picture it presents.

Christ waited patiently for the fullness of times to come and then He went about the business set before Him in order to procure a bride for Himself. He also followed the law to the letter, fulfilling it completely. Thus He embodies the law for us. In the coming chapter, we will see the only obstacle to Boaz’ right to claim Naomi.

We will come to understand how everything in Ruth is simply a mirror and a picture of the great plan and work which was set before Christ Jesus as He came to clear every obstacle which could hinder Him from receiving His own bride.

There is a time, and it may not be far off now, when we will see the consummation of this great plan. Christ will come for His bride and He will sweep her away to be with Him forever. God chose this beautiful story of Ruth to show us hints of how that was made possible.

If you would like to join the many souls who have called out to Christ and been redeemed by His work, let me explain to you why it is necessary and how you can join those who are even now awaiting that wondrous day when He will come for us…

Closing Verse: “Come to Me, all you who labor and are heavy laden, and I will give you rest. ²⁹ Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For My yoke is easy and My burden is light.” Matthew 11:28-30

Next Week: Ruth 4:1-6 (To Perpetuate the Name of Elimelech) (10th Ruth Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He knows your trials, troubles, and woes and He is there with you through them. So cling to Him and let Him do marvelous things for you and through you.

Shesh Seorim – Six Measures of Barley

So she lay at his feet until morning
And she arose before one could tell another by name
Then he said, “Do not let it be known, as a gentle warning
That the woman to the threshing floor came

Also he said, “Bring the shawl that is on you and hold it
And when she held it, he measured six of barley
And laid it on her, this gift he did submit
Then she went into the city at that hour so early

When she came to her mother-in-law at the dawning of the sun
She said, “Is that you, my daughter?”
Then she told her all that the man for her had done
And she showed what she had brought her

And she said, “These six measures of barley he gave to me
For he said, ‘Do not go to your mother-in-law with hands that are empty

Then she said, “Sit still, my daughter
Until you know how the matter will turn out, I pray
For the man will not rest
Until he has concluded the matter this day

Like Ruth whose time for rest will come soon
We have a time of rest from our labors as well
Which is graciously granted to us by an act of faith
And with that we enter our rest as the Bible does tell

In Christ the hope of the seventh day is here
His victory over the devil ensures that we may so partake
Of this marvelous gift so precious and dear
Granted to us through a decision we make

Call on Christ Jesus and your labors will end
In Him there is an eternal blessing marvelous and grand
In His presence eternal life we will spend
As He sits on the throne at His Father’s right hand

Hallelujah and Amen…

 

 

 

Ruth 3:6-13
Midnight at the Threshing Floor

Introduction: Michael Jerome Williams, Jr., was born in Memphis, Tennessee. He was one of 12 children born to Denise Oher, an alcoholic and crack addict. His father was frequently in prison. With such tough surroundings, he received little attention or childhood discipline.

He repeated first and second grade and was at 11 different schools during his first nine years. He learned that life was tough, having been placed in foster care at seven, and he went back and forth between foster homes and homelessness. His biological father was murdered in prison when he was a senior in high school.

His life was bleak and filled with disappointment, but in time a couple with a daughter and son attending the same school as him welcomed him into their home and eventually adopted him. They tended to his needs once they understood what he had been through and they hired a tutor for him, who worked with him 20 hours per week.

During this time he earned letters in track and basketball. In basketball, he averaged 22 points and 10 rebounds a game, earning All-State honors. He was also a state runner-up in the discus as a senior. During this time, he raised his GPA from 0.76 to 2.52.

After that, he went on to complete college and was signed into the NFL in 2008 under the name Michael Oher. Little things in life can truly produce immense changes in one’s direction. Today, we will look at a moment in time which set up events which will forever change the life of Ruth.

Though the outcome won’t be known as we finish today, the divinely orchestrated appointment will lead to a vow from Boaz that whatever the end result, it will be a favorable one for Ruth. It is times like these which demonstrate that even things which seem random never are. Michael Oher, in his own walk with Christ, has certainly found this to be true in his life.

Text Verse: ‘Trust in the Lord with all your heart, And lean not on your own understanding; ⁶ In all your ways acknowledge Him, And He shall direct your paths.” Proverbs 3:5-6

There are times when the outcome of something we must do may seem scary or overwhelming to face. It’s at times like these that we need to remember this proverb and cling to it. Ruth had seen Naomi return to Israel despite the many heartaches and losses she had suffered.

In witnessing Naomi’s implicit trust, Ruth learned also to trust implicitly. She trusted Naomi who trusted the Lord and her trust in the Lord has led her to where she will arrive at tonight, with a blessing and a promise of rest in the home of a kinsman redeemer.

We too have a Kinsman Redeemer and we too must trust the Lord that our redemption is ahead. We who have believed have entered His rest, though we wait on its fulfillment. Until that day, no matter what, let’s just keep trusting the Lord. He led Michael Oher this far and he will continue to lead us too. It’s a sure promise that we see pictured again and again in God’s superior word, so let’s turn to that word now and… May God speak to us through His word today and may His glorious name ever be praised.

 I. Ruth’s Faithful Obedience (verses 6 & 7)

To get a clearer picture of what our first verse today includes, it would be good to go back and re-read the verses which precede it –

Then Naomi her mother-in-law said to her, “My daughter, shall I not seek security for you, that it may be well with you? ^2 `Now Boaz, whose young women you were with, is he not our relative? In fact, he is winnowing barley tonight at the threshing floor. ³ Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. ⁴ Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do.” ⁵ And she said to her, “All that you say to me I will do.”

From this, we come to our first verse of the day:

⁶ So she went down to the threshing floor and did according to all that her mother-in-law instructed her.

Naomi would never have asked Ruth to do something she felt was inappropriate. Ruth knew this and she also felt an obligation through love to follow the instructions as they were given. Her love for Naomi led to her child-like obedience in how she conducted herself through this delicate ritual.

And yet, Naomi’s love for Ruth is also evident in searching for a place of rest for her daughter-in-law. If Ruth were to marry, there was nothing to guarantee that Boaz would build an addition on his house for Naomi. Although unlikely, she could be left in a lonely position through her actions.

But their mutual love is what is driving their decisions and actions as they go about fulfilling the hope-filled plan. And so the Bible records Ruth’s obedience in the words that she, “went down to the threshing floor and did according to all that her mother-in-law instructed her.”

⁷ And after Boaz had eaten and drunk,

This is exactly what Naomi had specified, that she should not make herself known, meaning her intentions, until after Boaz had eaten and drunk. It’s an obviously-understood maxim to most people. Another person will normally be more well-disposed to a matter after having first eaten. In the book of Esther, before requesting an especially important matter from the King of Persia, Esther first invited him to a banquet, knowing that this would make the chance of him granting her request more favorable. Likewise, one should never go shopping before eating a meal unless they have a very fat wallet.

People tend to act more impulsively and without great thought before a meal than they do after one. Naomi understood this in her directions to Ruth. Ruth in turn trusted Naomi’s directions and carefully followed them.

^{7 (con’t)} and his heart was cheerful, he went to lie down at the end of the heap of grain;

The word here translated as “cheerful” is yatav. It signifies something good, well, glad, or pleasing. Thus his mood and his disposition after a long day of work was that of a refreshed laborer. Ecclesiastes speaks of the work of a laborer and how it affects his sleep –

“The sleep of a laboring man is sweet, Whether he eats little or much.” Ecclesiastes 3:12

If the sleep of a laboring man is sweet even if he eats little, how much more sweetly will he sleep after he has had a good meal. Boaz was well-fed and well-filled and probably on a soft bed of the stalks which had been separated from the grain.

There, at the end of the heap of grain, he probably sweetly slept and maybe he dreamt of that beautiful young woman who came to glean each day in his fields…

^{7 (con’t)} and she came softly, uncovered his feet, and lay down.

Again, Ruth followed Naomi’s directions exactly as given. Naomi’s direction for her to wait until he was asleep was certainly an intended precaution, not because she didn’t trust either Boaz or Ruth, but because she understood human nature.

To come to him after a meal and yet before he slept is the time of man’s greatest weakness in regards to his natural inclinations, but that quickly fades as the minutes and hours pass from a light sleep to the deep sleep which causes the brain to become foggy. The natural inclinations for companionship are replaced with the natural inclinations for more sleep.

Naomi, a widow who had borne two children understood these things well enough to know them intimately. Ruth, obediently followed her directions and came softly. The Hebrew word used here is lat and indicates secrecy or a mystery. In other words, she crept in, maybe on tippy toes, in order to not disturb his slumber.

Upon her arrival, she uncovered his feet and lay down. In these actions, neither she nor Naomi who recommended them, have done anything wrong or even mildly inappropriate. Ruth is offering of herself to a person who has the right to redeem her. She is doing this under the provisions of the law and culture of the land.

I know that there is nothing better for people
 Than to be happy and to do good while they live
Following the Lord and worshipping under the church steeple
And to the Lord praises and honor to give

 That each of them may eat and drink
And find satisfaction in all their toil
This is certainly the gift of God, so let us think
To honor Him, and to Him always remain loyal

 II. A Midnight Meeting (verses 8-10)

⁸ Now it happened at midnight that the man was startled,

The Hebrew here uses the term bakhatsi halaylah (1:18), “in the middle of the night.” Until this point, he was unaware of anything that had come about, and was instead in his deeply-sweet slumber. But at some point, there in the middle of the night, he was startled. The word used to describe this is kharad.

This wasn’t merely a light startle, but he was truly afraid as one would be when they didn’t know whether it was a lion or a man with an axe there at his feet. The same word was used for the first time in Scripture to describe Isaac’s reaction when he realized that whoever he blessed wasn’t the son he thought he had blessed –

“Then Isaac trembled exceedingly, and said, ‘Who? Where is the one who hunted game and brought it to me? I ate all of it before you came, and I have blessed him—and indeed he shall be blessed.'” Genesis 27:33

In response to Boaz’ fear, we read the following…

^8 (con’t) and turned himself;

This word is laphat. Here, it is a reflexive form of the verb which means to grasp with a twisting or bending motion. In other words, he bent forward and grasped as if in an instinctive self-defense motion. Instead of finding a large predator or a strong-armed foe, he realizes it is something entirely different…

^8 (con’t) and there, a woman was lying at his feet.

The translation here is lacking. Rather than a mundane, “and there” it should be translated “behold!” or maybe a more modern “whoa!” Instead of whatever he may have expected, he came across the entirely unexpected, “a woman was lying at his feet!”

⁹ And he said, “Who are you?”

Suddenly realizing that there is minimal threat and that it is a woman who is lying at his feet rather than a man or beast ready to attack, he adjusts his mind and asks her directly who she is. It is that moment when one realizes safety but a state of confusion still rules the moment.

^9 (con’t) So she answered, “I am Ruth, your maidservant.

This first response brings to clarity the who, but not the why. She says, anokhi rut amatekha – “I am Ruth your maidservant.” In essence, she allows him to momentarily grasp that it is the young lady who has gleaned and worked diligently in his fields and to whom he had been so generous.

^9 (con’t) Take your maidservant under your wing,

Following up her identification, the words she uses here will take careful explanation to fully understand. Literally she says, “and spread therefore your skirt over your handmaid.” It is a proverbial expression which implies marriage and her request is that it be him who would perform that duty for her.

She has been sent by Naomi to request that this ancient right be fulfilled by Boaz. The right had a unique symbol by which it was claimed, that of wings. Naomi had said she would look for a place of rest for Ruth. Marriage is that place of rest and it is represented by being under the husband’s wings, or under his skirt.

In essence, the covering of the man is the covering of the woman. The word for “wing” here is kanaph and can be translated as wing, garment, skirt, edge, extremity, etc. It is the same word that Boaz used in the previous chapter when he said this to Ruth –

“The Lord repay your work, and a full reward be given you by the Lord God of Israel, under whose wings you have come for refuge.” Ruth 2:12

She is calling that to reminder, understanding that Jehovah the Lord often works through human representation. Just as the High Priest of Israel was a human mediator, and as the Judge of Israel or a prophet of Israel represented the Lord, she also understood that a husband was the representative of the family before the Lord.

She was asking to come under his wings because she had come under the wings of Jehovah. In Ezekiel 16, the same terminology is used by the Lord concerning His relationship with Israel –

“‘When I passed by you again and looked upon you, indeed your time was the time of love; so I spread My wing over you and covered your nakedness. Yes, I swore an oath to you and entered into a covenant with you, and you became Mine,’ says the Lord God.” Ezekiel 16:8

The rite of marriage is a resting place. God equated his relationship with Israel to marriage. In the Old Testament, He is the loving Bridegroom of his people, but that symbolism translates into the New Testament as well in our relationship with Christ.

He, the embodiment of Jehovah the Lord, had called Israel and they had continuously failed to respond as He relayed to them on Palm Sunday, just a few days before they crucified Him –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” Matthew 23:37

In understanding Ruth’s words now, and who she and who Boaz picture, the story takes on a wonderful portrait of the unfolding events of redemptive history. Each verse is being used to show us marvelous hints to ponder and then to hopefully recognize what God is doing throughout history.

The Pulpit commentary translates Ruth’s words as an affirmative statement, “And thou hast spread thy wings over thy handmaid, for thou art kinsman.” In essence, even though she placed herself under his covering, she says it as if it were “his^.own^.deliberate^.act.”

In other words, it would be as if she said, “Me lying here under your garment demonstrates the true relationship in which we already stand. You are my kinsman and therefore I am yours if you wish.” She is offering herself to him while stating that he already has the rights to her because of his relationship to her.

It is her consent to a right that he possesses, which is based on her consent. If you think for a moment as Ruth being you and Boaz being Jesus, it will make sense. Jesus is our Kinsman and He possesses the right to redeem us. When we offer ourselves to Him, it is because He possesses that right of redemption.

He has potentially spread His wings over us by joining with humanity. He actually spreads them over us when we exercise our right to allow Him to do so. It is a picture of God’s offering and our free-will to accept that offering. Without being presumptuous, we could say “You have redeemed me, therefore, redeem me.”

^9 (con’t) for you are a close relative.”

When Boaz was first introduced into this story, a different word was used to describe him as a “relative.” That word was mowda, a male relative. That denotes someone who is intimately acquainted and thus a near relative.

However, the word used in this verse for “close relative” is goel. It is a kinsman redeemer as prescribed by the law. In essence, it is “one who enforces a claim which has lapsed” and thus a person who “re-claims.” The verb of this word can be used in the redeeming of a house or property after it has been sold and even for an Israelite that sold himself into slavery.

The goel had the right to reclaim the property or the person. In the case of Ruth, if Boaz turned down the redemption, both he and Ruth would suffer disgrace. Knowing this, Naomi would never have sent Ruth out in this way unless she was absolutely certain that Boaz would agree.

This is all the more sure because in Ruth’s words, she acknowledges that Boaz has this right, but she uses no definite article. He is not “the” goel, but “a” goel. As there are others who could perform this duty, it would be unnecessarily humiliating to both of them for no reason at all.

Unless there was some certainty that he would favorably respond, both Naomi and Ruth would never have gone through with any of it. What they have done is honest, lawful, and tenderly emotional. The elegant ritual we have been allowed to witness shows the purity, love, and noble actions of Ruth. And these in turn are acknowledged and testified to by Boaz when he speaks…

¹⁰ Then he said, “Blessed are you of the Lord, my daughter!

The response of Boaz here vindicates Ruth’s actions as being pure and noble. No hint of accusation and no note of condemnation is given. Instead, he explains that she is truly blessed of the Lord. Jehovah Himself has smiled upon her actions.

But Boaz also remains content to call her “my daughter.” Nothing has been settled yet and nothing will be settled through his words during this night. And so he says nothing to yet stir her emotions or give hint that she is any closer to him than she was before she came to the threshing floor. And yet, at the same time, he continues with his praise of her and her actions…

^{10 (con’t)} For you have shown more kindness at the end than at the beginning,

This term used by Boaz is like saying “You have been faithful from square one, but your faithfulness has grown all along.” She married into a family of Israel and was willing to forsake the gods of her land. When her husband died, she remained faithful to her mother-in-law and the God of Israel whom Naomi worshipped.

But these things occurred when times were tough. People will always draw closer to one another and to God during the tough times, but when things become better, those close connections often drop by the wayside. Families separate and worship of God is left behind in the midst of a more prosperous existence.

Ruth was exceptional in that she stuck it out through the hard times and continued to stay in the good. In the fields of Boaz, there were many young men whom she could have followed. Naomi could have asked for the right to redemption personally. Ruth hinted that to her once before, but when Naomi excused herself from that position, Ruth willingly accepted the responsibility.

She instead committed to her husband’s family and name and declined to seek a new marriage outside of that. In essence, as Michaelis paraphrases this verse –

“The kindness which thou art showing to thy husband, now that he is gone, is still greater than what thou didst show to him while he lived.” Michaelis

In using the term goel when referring to Boaz, she was respectfully considering the duty which she owed to her dead husband’s name and memory. Boaz realized this and certainly was even more struck by the nobility of her actions, especially considering his age.

He was a contemporary of her father-in-law, Elimelech. What may have seemed repugnant to some women in making such an offering to such an old man was considered the right and honorable course of action by Ruth.

^{10 (con’t)} in that you did not go after young men, whether poor or rich.

In Ruth, Boaz sees that she deliberately refrained from any young men as the plural indicates. The entire spectrum is included – whether handsome and poor, ugly and rich, or even handsome and rich, she completely shut out personal desires for either wealth or physical pleasure.

Instead, she devoted herself to Naomi and she has now devoted herself to the memory of her dead husband. And yet, it is apparent from Boaz’ words, that she was young, beautiful, and vibrant. Those physical qualities could have brought her into the favor of any willing man, but she instead kept away from such possibilities.

Though many trials and temptations may come my way
I pray for strength to remain faithful to You, O God
Grant me the ability to turn and walk away
From any form of sin which lies ahead on the path I trod

Oh, that I would be faithful to Your word!
And that I would never displease You with the life I live
Help me to bring honor and glory to You my Lord
In this one life which to me You did give

Thank You for Your kind hand of grace upon me
And thank You for looking after Your other children, each of us
I know that it is a gift which is granted for all eternity
And it came through the precious shed blood of Jesus

III. A Woman of Virtue (verses 11-13)

¹¹ And now, my daughter, do not fear.

There is no doubt that her voice was trembling as she spoke. Boaz’ words are given as an assurance that he has found her actions appropriate and that she can now rest easily. He won’t attempt to defile her, he won’t attempt to shame her by saying she came as she did to him, and he won’t allow her dead husband’s name to remain in the unhappy state of being cut off.

And again in his words of comfort, he calls her “my daughter.” Though he has responded favorably, he has not responded in a way which yet acknowledges that he will be the one to fulfill her request. It will be fulfilled, and she should not fear in that regard, but he has not yet changed his words of relationship to her. She’s still a younger lady that is not yet his; hence, the term “my daughter.”

^{11 (con’t)} I will do for you all that you request,

In verse 4 from last week, Naomi said this as she instructed Ruth –

“Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do.” Ruth 3:4

However, Boaz now says, “I will do for you all that you request.” The words of Ruth to Boaz are those very things which Boaz has agreed to. Here we can see how the hand of the Lord guided the events of Ruth’s life. Her words, which were the desire of her heart, will be fulfilled through this meeting with Boaz.

^{11 (con’t)} for all the people of my town know that you are a virtuous woman.

These words actually say “for all the gate of my people know…” The word translated “town” is sha’ar, a “gate.” The gate of a city then is similar to the courthouse today; it represents the city. Those who sat at the gate were the elders and judges of the city. They would render their decisions there for probably many reasons.

If someone was to be expelled from the city, they would simply toss him out the gate. If a person were to be commended or punished, the gate would be the perfect spot to do so because those coming in and out of the city would see it as it took place.

Another reason is that anyone who wanted to go into the city would have to meet with their approval. And likewise, if someone wanted to leave, they could determine that he wasn’t an escaping criminal or some type of defector from the community.

An interesting example of the last type is found in Jeremiah 37. He was instructed by the Lord to buy a piece of property from his uncle, which he did. On his way out of Jerusalem to go and claim his property, he was accused of being a defector to the enemies –

“And it happened, when the army of the Chaldeans left the siege of Jerusalem for fear of Pharaoh’s army, ¹² that Jeremiah went out of Jerusalem to go into the land of Benjamin to claim his property there among the people. ¹³ And when he was in the Gate of Benjamin, a captain of the guard was there whose name was Irijah the son of Shelemiah, the son of Hananiah; and he seized Jeremiah the prophet, saying, ‘You are defecting to the Chaldeans!’ ¹⁴ Then Jeremiah said, ‘False! I am not defecting to the Chaldeans.’ But he did not listen to him.'” Jeremiah 37:11-14

Paying attention to the many times such incidents occur in the Bible will give a clear picture of Boaz’ words to Ruth. The elders and judges of the town, picturesquely called “the gate of my people,” were well aware of the noble character of Ruth since her arrival in Israel.

She would have been seen faithfully leaving alone early in the morning with an empty basket in order to go out gleaning. And she wouldn’t have been seen again for many long, hot hours. Upon her return, her basket wasn’t only full of grain, but it had been threshed and winnowed. She had done this difficult work instead of bringing it home to Naomi.

And as she walked in, she would be alone once again, not laughing with boys. Likewise, for them to be aware of her nature meant that she was respectful to the elders as she passed through the gate. If any made a pass at her, she would have carefully said, “I need to get home to take care of Naomi” and she would have passed along.

Anyone attending the gates and seeing her day by day during the harvest season, would by now know that she was a model of integrity and hard work. And so Boaz uses the term khayil to describe her. It is the same word the Bible used to describe him when he was first introduced into the narrative in verse 2:1.

There is no single word that we have to accurately translate khayil, but rather it includes many aspects of a person – moral, physically willing to work, honorable, respectful, and so on. It is the word that Solomon used to describe a woman of noble character in Proverbs 31. In that, he spent 21 full verses to describe such a woman.

That same word was used by Boaz to describe Ruth now, a woman who would become Solomon’s great, great grandmother. It is possible that the family stories about his long dead ancestor Ruth were what inspired him to write those words about the woman of noble character!

This lovely and virtuous woman was an ideal match for the noble and virtuous man named Boaz. Just as the gate was the logical place for all legal transactions it was also a place which could testify to the soundness of the actions of Ruth. It is to the gate, and to those same people that he is referring to, that Boaz will soon go to settle the matter which has been presented to him.

¹² Now it is true that I am a close relative; however, there is a relative closer than I.

Boaz acknowledges that he is, in fact, a goel and that he can perform the duties that she has requested. However, he is also a khayil, a man of virtue. It would be wrong for him to exercise his right without first granting the right to a kinsman closer than he was, and there was one closer.

His own personal desires, which are perfectly evident from the story, were less important than obedience to the law, customs, and culture in which he existed. The symbolic act, which Ruth engaged in by covering herself and requesting a goel, was an act that pertained to the rights of the family first and foremost.

His personal emotions could not interfere with what is just and right before the law. Again as I ask from time to time, is anyone seeing Jesus in these words and concepts? If so, then who is the nearer relative? Why has God given us this beautiful story? Or is it just a beautiful story without any greater beautiful picture?

¹³ Stay this night, and in the morning it shall be that if he will perform the duty of a close relative for you—good; let him do it.

The old saying, “Love is quick-witted” applies here. In a short conversation in the dark of night, Boaz developed a plan to ensure the law would be met, that Ruth’s integrity would be preserved, and that both of them, if able, could get a little more rest.

Or at least she could. Boaz would certainly mull over the next day’s affairs, carefully deciding what he should do, where he should do it, and what he should say. His first thought is of Ruth and her protection, asking her to stay the rest of the night.

At the late hour, only trouble-makers or wild animals would be out and she could be harmed. And the guards at the gate would be far less friendly, especially to an unaccompanied young woman. This thought is seen in the Song of Solomon –

“The watchmen who went about the city found me.
They struck me, they wounded me;
The keepers of the walls
Took my veil away from me.” Song of Songs 5:7

Boaz wants to keep her from such troubles at this late hour. The second thought is again for Ruth. It is that she would be cared for by his introduction of her request to the nearer goel. He would ensure that her matter was immediately brought up to him and that she would be tended to.

In this verse, is an interesting anomaly that occurs only a few times in the Old Testament. Hebrew letters are always written the same size, but there are several exceptions of smaller or larger letters being used. It is unsure exactly why they occur, and so only speculation can be made, but the first letter of this verse, the letter lamed, is larger than the rest.

The letter lamed indicates a shepherd’s staff which is used to move and direct sheep and to protect the sheep from predators. The meaning of the letter is “to” or “toward moving something”‘ and so it is often used as a prefix to nouns meaning “to” or “toward.” It is also signifies authority as it is the sign of the shepherd.

Interestingly, Dr. Lightfoot has noted that as there is a special mark over a word in the story of Lot’s oldest daughter lying with her father and then there is a special mark in this verse in the story of Ruth going to the bed of Boaz, the larger lamed.

Both relate to one another, and both together point at the great providence of God in bringing light out of darkness. He notes that Ruth is a mother of Christ out of the incest of Lot, but Lot’s oldest daughter is as well. It appears that both of these special marks are given to lead us “to” Jesus who is the Shepherd of His flock.

^{13 (con’t)} But if he does not want to perform the duty for you, then I will perform the duty for you, as the Lord lives!

Boaz’ third thought is for Ruth as well. If the nearer goel doesn’t desire to fulfill the duty, then he will step in and fulfill it instead. And he confirms his words with a vow, khai Yehovah! It is untrue that vows shouldn’t be made, but if they are to be made they are only to be done so in the name of the Lord.

Deuteronomy 6:13 says, “You shall fear the Lord your God and serve Him, and shall take oaths in His name.” Any lesser vow is tantamount to idolatry and any vow made in the Lord’s name is inviolable; it must be performed. Boaz has sworn in the name of the Lord and so he will fulfill.

*^{13 (fin)} Lie down until morning.”

Finally, Boaz’ words again are for Ruth’s concern. Not only is she to stay the night, but she should lie down until morning. There is no need for her to lose sleep, but to rest quietly and not fret. The vow has been made; she should be at peace.

This is where we end today, with the promise of action by Boaz on Ruth’s behalf. Whatever happens, she will be taken care of and the name and memory of her dead husband and his family line will be secure. A kinsman will redeem her.

We like Ruth are actually alone and destitute in this world. No matter how much we think we might have, even if our basket is overflowing now, there are no guarantees that it will continue. Ruth understood this, but often we fail to see it. When, not if, the basket is empty, it will too late to call out for redemption.

God, in his word says “Behold, now is the accepted time; behold, now is the day of salvation.” If you have never thought it all through, maybe today you should. Tomorrow may never come. And so please allow me a moment to explain to you how you can claim your right of redemption because of the work of the Redeemer…

Closing Verse: “The Lord redeems the soul of His servants, And none of those who trust in Him shall be condemned.” Psalm 34:22

Next Week: Ruth 3:14-18 (Six Measures of Barley) (9th Ruth Sermon)

So you know, this past year, Michael Oher signed a $20 million dollar contract with the Tennessee Titans. Not bad for an often homeless boy who nobody seemed to want. How much more do you think the Lord wants you and will bless you as you seek Him!

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He knows your trials, troubles, and woes and He is there with you through them. So cling to Him and let Him do marvelous things for you and through you.

Midnight at the Threshing Floor

So she went down to the threshing floor
And did according to all
That her mother-in-law instructed her
At the time of nightfall

And after Boaz had eaten and drunk
And his heart was cheerful as well
He went to lie down at the end
Of the heap of grain to sleep for a spell

And she came softly, uncovered his feet
And lay down under the corner of his sheet

Now it happened at midnight
That the man was startled, to be sure
And turned himself; and there, ending his fright
A woman was lying at his feet; hard to figure

And he said, “Who are you? Tell me this thing
So she answered, “I am your maidservant Ruth
Take your maidservant under your wing
For you are a close relative, this is the truth

“Blessed are you of the Lord, My daughter!, he said
For you have shown more kindness at the end
Than at the beginning, instead

In that after young men you did not go
Whether poor or rich, you did not do so

And now, my daughter, do not fear
I will do for you all that was requested by you
For all the people of my town here
Know that you are a woman of virtue

Now it is true that I am a close relative, one cannot deny
However, there is a relative closer than I

Stay this night, and in the morning light
It shall be that if he will perform the task
Of a close relative for you, as is right
Good; let him do it, for this is what you ask

But if he does not want to perform the duty for you
Then I will perform the duty for you, it is true
As the Lord lives! Lie down until morning
Until the day dawns anew

Ruth has sought a kinsman to redeem
And she has found a man willing to do so
Whether it will be Boaz or another it would seem
That the new day the truth will show

We too have a Kinsman willing to redeem each of us
He is near to us because He is also a Man
And yet none other than the Lord God, Jesus
Such is the wisdom of God’s glorious plan

Let us come to Him and let Him His garment spread
Willingly over each one of us
For He is Christ the Lord, our Savior and our Head
He is the Incarnate Word – our glorious Jesus

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

יניל

 

 

Large Lamed

 

 

 

 

 

 

 

 

 

Ruth 3:1-5
Go Down to the Threshing Floor

Introduction: Today we enter into the third chapter of Ruth, which continues the story of redemption and wedded love between Boaz and Ruth. In order to properly understand what this third chapter will relay, it needs to be compared with what already occurred in Chapter 2.

At that time, the two women, Naomi and Ruth, had just returned from Moab and they were in a state of distress. It was Ruth who stepped forward to accomplish the work necessary to sustain the life of the two of them. She offered to go glean in the fields of Bethlehem and Naomi consented, submitting to the will of Ruth.

Ruth wasn’t sent into the fields, she volunteered to go into them. Now in chapter 3, when the time of hardships have lessened because of Ruth’s efforts, Naomi now takes the lead by initiating the action to be taken. And it is an action directed toward securing a place of rest for Ruth in the house of her own husband.

And so there is the contrast which is evident. The idea of working in order to help Naomi originates with Ruth, but the thought of happiness and contentment for Ruth, and the carrying on of the family name originates with Naomi. Despite the originator of each idea though, it is Ruth in whom the mission is accomplished.

When she went to glean, it was as a widow and a foreigner, exercising her rights in that status to work in the fields of Israel. Four times in chapter 2, her Moabite origin was noted. She went with no definite place to glean, but merely where happenstance brought her. And with no set plan. Whatever happened would be at the providence of the Lord.

On the other hand, she will now be given definite instructions to go to a specific place and with a set plan. Instead of uncertainty in what she would do, she will have a set purpose and she will be determined in her mission. Instead of widows garments, she will be wearing her finest apparel. And yet, she will be going with the redemption rights of a widow under the law of Israel.

Never in this chapter will her country of origin be mentioned. The last chapter showed her rights to glean in order for her and her mother to physically live. This chapter will show her rights to be redeemed so that their family name will continue to live. In both chapters though, there is a difficult task to undertake and in some ways, the second is actually more difficult than the first.

As a gleaner, she could have been physically abused or humiliated, and yet she found grace. In this chapter, though it is unlikely that she would be physically abused, she could still be humiliated or cause another to be humiliated.

In the previous chapter she acted openly and yet with humility. faithfully working to feed herself and her mother. In this chapter she will act secretly and with even greater humility to carry on the name of the family.

In the previous chapter she acted to overcome hunger and physical needs. In this chapter she will act to overcome love, to fulfill her emotional needs. In the previous chapter, she demonstrated her promised faithfulness to Naomi. In this chapter she will demonstrate obedience to her.

In both chapters, what is often mistaken as wrongdoing in Naomi for allowing Ruth to venture out, is actually a credit to her. The faithfulness of Ruth shows that Naomi had truly won her love and Ruth felt indebted to her for that affection.

And in both chapters, we cannot assign our modern code of ethics or law upon the actions of either woman. In both the gleaning and the attempt to secure a kinsman redeemer they are conducting themselves under the provisions of the law of Israel and within the accepted customs derived from that law.

Ruth had the right to glean, and the additional blessings which were heaped upon her were by the grace of the one who granted them. But in granting them, they led naturally to the hope of fulfilling the second right. If Boaz had been harsh to her, then Naomi and Ruth would never have entered into exercising this second right, the right of redemption.

Text Verse: “Thus says the Lord:
‘The people who survived the sword
Found grace in the wilderness—
Israel, when I went to give him rest.’
³ The Lord has appeared of old to me, saying:
‘Yes, I have loved you with an everlasting love;
Therefore with lovingkindness I have drawn you.'”
Jeremiah 31:2, 3

The Lord allows hardships into our lives for His own reasons, but He also intends for His people to find rest and grace in Him. These two are not contradictory. Instead, we often merely fail to see that the hardships are leading us to our place of rest.

Naomi and Ruth had hardships that most of us have never known, and yet, they were guided by the hand of God each step of the way. They truly found grace in Ruth’s happenstance arrival in the fields of Boaz and today we will see them also look for rest in his care.

Whatever hardship you are facing, it is being used for a good end. And when the grace comes, it will be far sweeter than it would have been without first going through the hardship. These lessons continuously come forth as we read and contemplate God’s superior word. And so let’s go to that word again this morning and… May God speak to us through His word today and may His glorious name ever be praised.

I. Securing a Place of Rest (verses 1 & 2)

In the law of Moses, there is a provision that if a man dies without having a son, his brother is to go in to the woman and raise up a child in his dead brother’ name. This is how it is recorded in Deuteronomy 25, something we also read last week –

“If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. ⁶ And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel.” Deuteronomy 25:5, 6

This right is actually the right of the surviving widow. It is something that she can demand of him and there is a provision that if the man doesn’t fulfill her request, that he is to be marked as a public and open shame in Israel.

This was something that actually predated the law in a cultural sense as we saw in Genesis 38 in the account of Judah and Tamar. It, in essence shows the importance of preserving the family spirit and body within the nation of a people through propagation.

If this is so, and it is, then we can further contemplate who Naomi pictures, who Ruth pictures, and what the ultimate purpose of the book of Ruth is given for. Each chapter and each verse is leading us through a snapshot of a portion of redemptive history and showing us at the same time the marvelous work of God in and through His son, Jesus.

Although the law doesn’t specifically mention the details of a close relative other than a brother fulfilling the rights of the widow, it is implied throughout this story and thus it was an accepted custom in Israel. This is the basis for the verses we will see today as we begin with the first verse of chapter 3 –

¹ Then Naomi her mother-in-law said to her,

Naomi initiates the details of this chapter. Boaz has shown an interest in Ruth and she may at the same time be disheartened, wondering where life was leading her. While gleaning, she would have seen Boaz daily and received his grace and felt productive and helpful towards Naomi.

And yet, at the same time, she may have been a lady who was downcast in her soul, desiring a husband to raise up the name of Mahlon. Naomi perceived this and so she decides it is time to take measures into hand for the benefit of her beloved Ruth.

^1 (con’t) “My daughter, shall I not seek security for you, that it may be well with you?

Her words here, though given as a question are actually a statement of affirmation. In essence, she says “My daughter, I shall seek security for you, that it may be well with you.” As the parent, in this society and within the times of this culture, it is her duty and responsibility to arrange the marriage for the child.

And this is exactly what the idea of “seeking security” implies. The word in Hebrew is manoakh and it implies “rest” such as in a place of rest, like when Noah’s ark settled on the mountains of Ararat, or a state of rest, such as when there is freedom from labor resulting in general ease and contentment, such as when Adam was placed in the Garden before the fall.

This is what Naomi is relaying. She intends for Ruth to be granted a place of rest in a marriage which would be for her comfort, contentment, and peace for both her body and her soul. Ruth has steadfastly worked in the harvest field and now Naomi will look to give her body rest.

And she is certainly lonely, frustrated, and feeling like a fifth wheel as well. And so Naomi will look to find rest for her spirit also. The words from her to Ruth are exquisitely simple and to the point in what they imply – “Ruth, I am going to find you a good husband to take care of you.”

In chapter 1, this was Naomi’s desire for both of her beloved daughters in law. At that time, she said this to them –

“Go, return each to her mother’s house. The Lord deal kindly with you, as you have dealt with the dead and with me. ⁹ The Lord grant that you may find rest, each in the house of her husband.” Ruth 1:8, 9

When she spoke those words, all of their hearts were filled with sorrow and uncertainty, but now there is comfort and hope. At that time, there was self-forgetting on Naomi’s part in hopes of a better future in store for each of them.

Now there is again self-forgetting in hopes of a better life for Ruth. Because Ruth refused to forget Naomi and instead clung tightly to her, Naomi is returning the love and looking for her to be united to a man whom she can now cling to.

Naomi’s words, though stated as a question, should be taken as a statement which expresses an intentional result. To be a wife who is secure and at rest is assumed to be a good thing. And so the words “that it may be well with you” convey the idea of intent.

And so we can see that Boaz isn’t just a close relative, but he is a place of security and rest. As Parker notes about this verse, “Menuchah [meaning rest] means an asylum of rest, a protection of honour, a security that cannot be violated; and then in its last signification it means the very omnipotence and pavilion of God. In this respect Boaz was the type of Christ.”

Understanding this, we certainly see a glimpse of the work of the Lord. In Him is our rest, our contentment, and our peace. This idea of rest as a stated aim is given in Isaiah 63 –

“As a beast goes down into the valley,
And the Spirit of the Lord causes him to rest,
So You lead Your people,
To make Yourself a glorious name.”
Isaiah 63:14

And again, in the New Testament, we see that joining to Him through faith is what brings us to our state of rest. In Hebrews 4:3, it is explicitly stated –

“For we who have believed do enter that rest…” Hebrews 4:3

When we understand who Ruth pictures and who Boaz pictures, we can see very clearly the beauty of Naomi’s words to her realized in our relationship with Jesus.

O! Precious rest of God, blissful and filled with joy
As we trust in Jesus, and place our souls in His hands
By faith we call out to Him and His grace He does employ
He bestows it upon all who trust, from all nations and all lands

In Him we find our rest because in Him we do believe
He fulfilled the law and died to give us life
And in Him alone do we eternal life receive
Because in Him has ended all our enmity and strife

Yes, O God! We praise You for the marvelous work of Jesus
We thank You for this wondrous Gift which You bestowed on us

² Now Boaz, whose young women you were with, is he not our relative?

What is probably very happy news for Ruth, Naomi mentions Boaz in the context of her rest. Though he’s older, he has demonstrated exceptional kindness to her and she is probably more attached to him than any other man that she had met. In Naomi’s words, she implies that she has a right to recommend the course of action she will now convey to Ruth by using a term modaath to describe him.

He is a relative who is aware of her circumstances and who should be aware of his obligations to her family. This is the only time the word is used in this manner in the Bible, which is in the feminine form. It comes from the idea of “to know.” In chapter 2, the word in its masculine form was used in this verse –

“There was a relative of Naomi’s husband, a man of great wealth, of the family of Elimelech. His name was Boaz.” Ruth 2:1

So here we have a gender discord. In chapter 2, Boaz is called a relative using the masculine word mowda. Now in chapter 3, he is called a relative using the feminine word modaat. Scholars are perplexed about this and I’ve read no comment clearly explaining why this is the way it is. So I spent all night this past Tuesday thinking about it. Here is what I believe is why:

In chapter 2, Boaz is connected to Naomi’s husband, Elimelech, as the relative, but now in this chapter, he is called “our relative.” Yes, he is Naomi’s relative through Elimelech, but he is also Ruth’s relative through marriage. There is a connection between the two which implies there should be knowledge on the part of Boaz towards his responsibilities as their relative.

An example of the word’s meaning can be found right at the beginning of the Bible which speaks of the tree of the knowledge of good and evil. The word for “knowledge” is the word daath, to which modaat is connected.

The word daath, according to the Haw Theological Wordbook of the Old Testament, is knowledge “possessed by God from whom nothing can be hidden. He teaches it to man. It appears parallel with wisdom and understanding, instruction and law… daath is also used for moral cognition.” They go on like this for several detailed paragraphs concerning the word daath.

So I believe there are two possible reasons for using the feminine word instead of the masculine. The first is that Boaz pictures Christ who possesses all knowledge. Therefore, the word is being tied, not so much to his relationship between him and these women, but to the knowledge which is being conveyed concerning the process of redemption. For example, the Hebrew word for “instruction” or “law,” which is Torah, is feminine.

The second reason, which may be idle speculation, is that it may be making a pun (which puns often occur in the Bible) on the words “Moab” and daath, thus modaath. Ruth is a Moabite and is the one Naomi is indicating will be redeemed, and Boaz possesses the knowledge of the redemption process. Boaz has the knowledge concerning them as close family and what he is to do for them.

But this knowledge doesn’t imply an obligation on him which he is required to act on first. One of the women has the right of the marriage and Naomi is implying that it is to be Ruth’s. As Ruth has this right, then the first step towards such a marriage doesn’t begin with or belong to Boaz. Such assertion of a right belongs to the possessor of the right.

An example of this is the act of gleaning. Boaz owned a field, and it was his obligation under the law to allow those who desired to glean to let them do so – he could not forbid them from gleaning. But, he was under no obligation to go after them in order to glean. The gleaners possessed the right and so they had to initiate the exercising of the right.

Ruth possessed the right to a near-relative redeemer, which means she had to initiate the exercising of being redeemed as the law provided. In this, we can see the biblically evident truth that salvation which is provided by God, and which is in accord with His law, is a right which we possess, and which requires an action that we must initiate in order for it to be acted upon.

A good example of this would be God’s redemption of Israel at the Exodus. He gave them a law to place blood on the lintels of the doors on their houses. When He did, He also said,

“And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt.” Exodus 12:13

The Lord gave the law, but the people had to respond to the law. They could have skipped this step and died. And when they were brought through the sea, they could have turned back and stayed in Egypt. God allows us to be obedient to Him and He allows us to initiate the actions which His law requires and offers in the redemptive process.

It is a picture of man’s free-will in election. Though God knows what our free-will choice will be, it does not negate that we have to make it. God doesn’t selectively choose some for salvation and some for condemnation as Calvinist doctrine incorrectly states.

Instead, the right to redemption is in the hands of the one to whom the right belongs after the law allows the right. We must choose to exercise our right to redemption in order to be redeemed… And you thought this was just a story about a guy meeting a lovely young girl from Moab. Rather, it is a story of you and me as we come before the gracious Redeemer, our Lord Jesus.

It should be noted here that if the marriage proposal works, it will not only ensure that Ruth finds her rest, but that any children born in the marriage will raise up the seed of Naomi’s dead son and thus preserve the family name.

^2 (con’t) In fact, he is winnowing barley tonight at the threshing floor.

Having noted that she was looking for a husband for Ruth, and then noting the fact that Boaz was in the know concerning her status and relationship to him, she now goes further in her match-making plans by noting that “Oh boy, I happen to know where he will be this very evening!”

It is an exceptional excuse for her to meet him as it was nighttime, outside of the city, and away from where he lived. And, he would be out there working alone.

And on top of all that, it would be after a feast with the day-workers. After harvesting and bringing in the sheaves, they would have a meal before going home. The owner however would stay at the threshing floor to guard the grain.

At such a time, he would be in good spirits, satisfied with the day behind him, having a full stomach, and happy from the wine. He would be in a good mood because of the satisfaction of a excellent day of harvesting. He would lay among the grain content with the labor of his hands. It would make for the perfect moment and place for Ruth to exercise the right of redemption.

Naomi’s words indicate that she had paid close attention to the movements of Boaz and also to the kindness that he had shown to Ruth. Her proposal was certain to have a positive outcome because she could tell that his heart was in no way unsympathetic to Ruth.

Ruth began her gleaning at the start of the harvest and now she begins a new undertaking during the time of threshing and winnowing of barley. During the intervening time, Naomi had observed enough to know that both of them were suited for each other and that both of them were inclined toward one another. And so she directs Ruth to the threshing floor of Boaz.

A threshing floor was a place where the grain was taken. It would often have a covered top to keep rain off the grain, but the sides would be open. It would be situated where the breezes would come through the best – either on an open field or on a the top of a hill.

In the land of Israel, the winds start to rise from the sea about four o’clock or so, just like in Florida, and it continued until after sunset. The floor of a threshing floor would be mixed with chalk to both keep weeds from growing up and to keep the ground from cracking during the dry season. This would be compacted and perfectly flat.

In the middle of the floor, the stalks would be threshed to separate them from the grain and also to break the kernels of grain open. After that, the grain would be tossed into the air and the wind would blow away the lighter chaff as the heavier grain fell back down on the floor, thus purifying it.

Here in this spot of labor and industry, Boaz, the “man of great wealth” participated along with his laborers in the winnowing of his barley and then he would lay down by his large heap of grain and sleep for the night, satisfied and content.

II. Go Down to the Threshing Floor (verses 3 & 4)

³ Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor;

Since the death of her husband, Ruth had probably worn widow’s garments. For the first time since that occasion, she will now adorn herself in beautiful raiment and be prepared in a most radiant way. Her clothes would smell wonderful, her face would glow from the bath, and her hair would be shiny from a handful of olive oil.

If she caught the notice of Boaz while hot, sweaty, and wearing widow’s clothes as she gleaned, imagine how naturally lovely she must have been. And so with the added beauty, only the word radiant could accurately describe her. At the time of the covenant with Israel, God through Ezekiel describes them in a similar way –

“‘When I passed by you again and looked upon you, indeed your time was the time of love; so I spread My wing over you and covered your nakedness. Yes, I swore an oath to you and entered into a covenant with you, and you became Mine,’ says the Lord God. ⁹ Then I washed you in water; yes, I thoroughly washed off your blood, and I anointed you with oil.” Ezekiel 19:8-9

If the covenant with Israel was comparable to Ruth’s appearance, then Ruth, a gentile who is meeting with Boaz must be picturing a New Covenant with the Lord. Again, we are brought to ask why this story is included in the Bible. Listen to how Paul describes us as the church and how closely it matches what we would think of Ruth at this time –

“Husbands, love your wives, just as Christ loved the church and gave himself up for her ²⁶ to make her holy, cleansing her by the washing with water through the word, ²⁷ and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” Ephesians 5:25-27 (NIV)

If this story were merely to introduce Ruth as an ancestor of David and Jesus, then a short note in a genealogical record somewhere in Chronicles would have sufficed. But instead, more detail is given to this story than any other such story of its type in the Bible.

Every word and every detail is given to show us of a greater story of love, redemption, and restoration. Every person mentioned is emblematic of another figure or precept which leads to the work of Jesus Christ. It is truly a work of beauty. God has taken these real people with their truly human needs and desires, and has used them as examples of His redemption for the people of the world.

As an appropriate parallel thought to this verse, Starke says, “The bride of Christ is pleasing to her Bridegroom only when anointed with the Spirit and clothed in the garments of salvation.” Without these, we cannot be a part of God’s plan of redemption, but with them, we are His – once and forever redeemed.

^3 (con’t) but do not make yourself known to the man until he has finished eating and drinking.

One could ask why would she bother with her best garments if she were only to come to him in the dark of the night. That assumes that Naomi’s words mean that he would only see her at that time. Rather, she probably went at the time of the evening feast in order to be seen by him and maybe eat with him, but that she wouldn’t make herself and her intentions known until after that time.

The term “known” here then is referring to the intentions of the evening, not the seeing of the person. She would be seen and it would be seen in such a ka-pow loveliness that the meal and the drink would only make his sleep sweeter.

As the bearer of the right to request redemption, she could do so publically, but the approach recommended by Naomi is one which is of heartstrings and human urges, not just one of legal propriety. The question is, why would she do it this way? And the answer is that Boaz is not the closest relative to Ruth.

There is one who is closer, as we will see in a few verses. If she were to abruptly claim her right to Boaz based on the law, he could just as abruptly say that she had to follow the letter of the law. However, if she were to follow the intent of the law mixed with a pleasing and humble manner, Boaz would still follow the letter of the law, but he would do it in a way much more conducive to a favorable outcome for a marriage.

If that doesn’t sound like us before the law, relying on the work of Christ rather than on our own works, I’m not sure what better picture could ever be made.  Christ fulfills the law; He is our rest.

⁴ Then it shall be, when he lies down, that you shall notice the place where he lies;

At the end of the work, Boaz would be alone to watch the grain and it would be getting dark or it would already be dark. Any lamp he used would be put out and he would hit the proverbial hay. At this time, she would need to mark the spot mentally and to know it because it would otherwise be too dark to avoid stepping on him as she went to finish her instructions.

^4 (con’t) and you shall go in, uncover his feet, and lie down;

To uncover his feet is literally “the places of his feet.” It would be comparable to saying, “the foot of his bed.” Boaz would probably be sleeping in his clothes and merely have a cover over his feet to keep them warm through the night.

With this cover, she could lay next to his feet and cover herself as a sign of submission. It would be as a servant might do when sleeping in a room with their master. Some scholars take great offense against this particular instruction and find blame in both Naomi and Ruth for being so unwise and acting in such an unbiblical manner.

This is what happens when we insert our own cultural norms into someone else’s cultural setting. The action, as instructed by Naomi and carried out by Ruth, would have been perfectly acceptable in the culture.

She is offering herself to the one who has the right to redeem her by taking advantage of the very law of redemption which the culture was guided by. Boaz had meticulously cared for Ruth and had revealed his intentions to her through his actions, but it was her right of redemption, not his.

He is the one to perform the redemption if so asked. And he had implicitly demonstrated his desire to do so through his care of her, maybe hoping that she would respond. And so it is with the Spirit. He calls us in anticipation of us responding, but it is we who must respond to the call.

Christ has the power to redeem, but He allows us the choice to ask for it. This is perfectly evident here and throughout the rest of Scripture. It makes no sense to say that one would call on the name of the Lord to be saved if the Lord were first to have regenerated them to call on the name of the Lord. Boaz offered in his own way and waited for Ruth to respond.

Having said that, it is certain that Ruth, the hard yet humble gleaner in the filed, would never have summoned up the courage to go to Boaz, even at Naomi’s instruction, unless she wanted to have him in marriage and unless she knew that she would be received favorably by him. In essence, Boaz gave her the faith to come forward to be redeemed by his actions toward her. It is an exact match to Paul’s words in Ephesians 2:8, 9 –

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ⁹ not of works, lest anyone should boast.”

Through His loving actions towards us, we are given the faith to call out to Him for salvation. And through His grace, we are saved when we call out. The entire process is credited to the Lord. This is seen in the story of Boaz and Ruth.

Nothing improper or vulgar can be deduced from this passage. It is the culmination of a demonstration of interest by both parties for a legitimate union provided for by the law under which they both lived. Naomi knew that both parties were in favor of it and she simply followed the cultural norms in order for their hearts to be united as one.

^4 (con’t) and he will tell you what you should do.”

 

With her offer made as she was instructed to do, Boaz would in turn fill in the finer points of what would occur. Naomi had no fear that Boaz would act in an irresponsible matter. Whatever he did, would be an act which would be followed up on in the manner appropriate to the actions he took that night towards Ruth.

At the threshing floor where the chaff from the grain is parted
There the grain is made pure and ready to eat
The chaff is blown away as the winnowing is started
Until it is all gone and the process is complete

And so it is with the harvest field of man as well
There is good grain and there is chaff also
And the two are separated, destined for heaven or for hell
Let us decide now that to heaven we will go

It is a choice and the choice should be to receive Jesus
Who is gracious enough to leave the choice up to us

III. Ruth Agrees (verse 5)

*⁵ And she said to her, “All that you say to me I will do.”

It’s obvious to Ruth that Naomi desires her to claim the right of redemption and that she believes she will benefit from it just as if she were to exercise it herself. The name of her husband and two dead sons can live through the wife of the dead son.

It is also evident that Boaz has an affection for Ruth and that Ruth probably felt that same affection for Boaz. Having received his grace certainly led to feelings of affection for him by her. None of this would have escaped Naomi’s eyes and she knew that Boaz would be willing to go to extra lengths to procure Ruth as a wife.

In this hopeful union then there is the chance for the family line to continue despite the sad times of the past. And so, because of these things she has given instructions to Ruth which are in line with the norms of the culture and are in no way improper or immodest.

Instead, they are instructions which have used the law and have also used the charm of Ruth to bring about a good end to the matter. As we proceed on, we will see more specifics which should lead us to an even clearer picture of why God included this book in the Bible.

And yes, each of those specifics will show us hints of the work of Jesus. He is the Lord not only to the Jews, but to the Gentiles as well. Though foreigners to the covenant at Sinai, we can be grafted into the commonwealth of Israel through the work of the Redeemer. In Him, Jew and Gentile alike have equal standing before God.

If you have never received this favored status and called on Jesus Christ as Lord, I would ask that you would allow me to explain to you how you can. In Him, there is an end to the separation, a welcoming into God’s family, and a right to an inheritance that will never fade and will never be cut off. Let me tell you about how you can participate in this too…

Closing Verse: “For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: ‘I dwell in the high and holy place, With him who has a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones.'” Isaiah 57:15

Next Week: Ruth 3:6-13 (Midnight at the Threshing Floor) (8th Ruth Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He knows your trials, troubles, and woes and He is there with you through them. So cling to Him and let Him do marvelous things for you and through you.

Go Down to the Threshing Floor

Then Naomi, her mother-in-law, to her said
“My daughter, shall I not seek security for you
That it may be well with you and not difficult instead?
I will give instruction on what you are to do

Now Boaz, whose young women you were with
Is he not our relative whom we know?
In fact, he is winnowing barley tonight
At the threshing floor. Yes! It is so

Therefore wash yourself and anoint yourself also
Put on your best garment and go down to the threshing floor
But do not make the man yourself to know
Until he has finished eating and drinking, and is ready to snore

Then it shall be, when he lies down for his rest so sweet
That you shall notice the place where he lies too
And you shall go in, uncover his feet
And lie down; and he will tell you what you should do

And she said to her, “All that you say to me I will do
Ruth’s actions showed a daughter-in-law both faithful and true

Like Ruth we are to submit ourselves to the Lord
And to walk before Him in the Spirit and in righteousness
To learn how we can, we should attend to His word
And in doing so, our souls He will bless

Yes, God has given this wondrous treasure to us
In hopes that we will daily seek His face
And to fellowship with Him through our Lord Jesus
Living in His blessings and showered with His grace

Thank You, O God, for all You have done for us
Yes, heavenly Father, we thank You through Your Son
Our Lord, our Savior, our Redeemer, Jesus

Hallelujah and Amen…