Lesson 6 – Mr. Wrong: Commitment Issues

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Summary of Lesson 6 is as follows:

Scene 5 of Ruth (4:1-12) shapes up like a courtroom drama. You’ll be sitting on the edge of your seat, nervously biting your nails while you wait to hear witnesses’ verdict. Who will redeem Ruth? Will it be Mr. Right, Boaz, our man of valor? Or will it be the unnamed kinsman, hinted at in scene 4, who is closer in line to perform the duties of a go’el? But even if we weren’t familiar with the story of Ruth, we still would have little reason for anxiousness. Why? Because we know God has a plan for Ruth wherein the problem of the lack of rest only finds resolution in Ruth marrying a specific man. So, we can say with great certainty, that God’s plans are best. In fact, we can rest assured that God’s good plans will not be thwarted. Repeatedly in Scripture, we are presented with a God that overcomes seemingly insurmountable obstacles to see His good plan succeed.

A MAN WITH A PLAN (Ruth 4:1-4)
The reader is in a great state of anticipation as we begin scene 5. Boaz promised Ruth he would resolve the looming problem of the lack of rest “in the morning” (3:13), a fact echoed by Naomi at the close of chapter 3 as well (3:18). And so we aren’t surprised to find Boaz already at work on Ruth’s behalf, waiting at the town gates for this unnamed kinsman and the elders to show up. In fact, the text says he “fetches” the 10 elders for this court scene drama at the town gates, a place of business and judicial hearings.

In front of legal witnesses, Boaz approaches the unnamed kinsman concerning the redemption of Elimelech’s land. We can only surmise that as a result of her widowhood, Naomi has been forced to sell the lands of her husband’s family. And although we aren’t given any details concerning this transaction (when did she sell the land, to whom did she sell it, for how much), the pressing issue is the land is in danger of passing (or has already passed) out of family hands. And so Boaz calls on the unnamed kinsman to redeem it/acquire it back. The unnamed kinsman, much to our chagrin, agrees to fulfill his go’el obligations. In fact, he responds a little too quickly, doesn’t he? And from the text, we get the sense that Boaz was banking on this specific response. Boaz was a man with a plan, and his plan is strategic. Perhaps this is why Boaz deliberately presents the obligation to redeem the land of Elimelech before mentioning the need to redeem the name of Elimelech through Ruth as well.

Let’s look at this concept of redemption, because this concept litters the first four verses of our scene. Redemption means “to pay a price in order to secure the release of something or someone.”[1] And in the book of Ruth, the word for redeem is from the cognate ga’al, which means to “buy back.” So when Boaz purchases the land of Elimelech, he acts as a redeemer “to secure the freedom of Ruth from poverty and widowhood.”[2] In the Old Testament, redemption is commonly seen in the form of rescue - where God repeatedly redeems Israel from oppression from enemies (Ex. 6:6). But there are other words that refer to redemption. One such word, padah, refers “to deliverance “redemption from sin” or death. We see in the sacrificial system a yearly, daily reminder that redemption of sin only came with a payment. One only need to re-read Romans 6:23 to be reminded that redemption comes at a price: “For the wages of sin is death.”

God’s good plan for you has always been having a ‘restful’ relationship with Him. But once sin entered the world through man, the capacity for a relationship of rest was obliterated. And so God sent Jesus, His Son, to redeem us from sin and death. Redemption comes at a price – that price was the innocent blood of Jesus Christ. So while we see redemption in the story of Ruth, it is a present-day reality for you, too. Christ has already paid the price of sin on your behalf so you might experience His rest forever, eternally, and perfectly. He has bought you back. He has rescued you from the poverty of sin. He has committed Himself to you by the costly price of His innocent blood!

A MAN WITH COMMITMENT ISSUES (Ruth 4:5-6)
If the reader was nervously biting her nails at the opening of our scene, she is now squirming in her seat! Will Ruth end up with Mr. Wrong? How will God overcome this seemingly insurmountable obstacle of a closer relative in line to redeem Ruth? But, in the following verses Mr. Right’s strategic planning will shed light on Mr. Wrong’s character. Boaz intentionally withholds information concerning Ruth from this redemption equation until after Mr. Wrong commits to redeem the land. And then, Boaz strategic plan unfolds as he begins to disclose little bits of information that indicate this is a little more complicated that a one-step transaction. Consider:

• There is another woman involved – the go’el would need to provide for another woman besides Naomi.
• There is a foreigner involved – the go’el would need to provide for a Moabite, a detested ethnic group excluded from the assembly of the Lord.
• There is a young widow involved – the go’el would need to perpetuate the name of the dead through his inheritance so that the dead man’s name would not die out.

Any one of these complications would be reason enough to re-think one’s commitment. But it is the last issue “the wife of the dead” that is the real kicker. In fact, we discover that Mr. Wrong reneges on his earlier commitment primarily for this reason. He states in 4:6 - “I cannot redeem it for myself, lest I ruin my own inheritance..." By this he means that his own holdings earmarked for his owns sons would be eaten up by purchasing Elimelech’s land and producing an heir for Elimelech’s name. Why is this? This man would never benefit from the land he purchased. He would be making a poor investment. He would be pouring out his own resources to acquire and maintain the land but possess no legal claim to it and no right to benefit from it. Instead, any son Ruth might have in the future would be the sole inheritor of this property. In this one verse we see a marked contrast between Mr. Wrong, and Mr. Right. Mr. Wrong is a man who is concerned about the bottom line - protecting the inheritance that is due his own sons. But Mr. Right is a man who consistently shows concern for others. Despite having just as much to loose in this venture, Boaz demonstrates hesed toward Ruth by redeeming her at great personal cost.

A GOD WITH A PLAN THAT WON'T BE THWARTED (Ruth 4:7-12)
In the verses that follow, the reader is finally able to sit back in her seat in relief. In a solemn sandal exchange, Boaz officially commits himself to Ruth, pledging to buy the widows back from sure poverty. But Boaz is not the only actor in this scene – the witnesses also play a significant role in the unfolding of this drama. The witnesses verify Boaz’s claim, acting as legal confirmation (4:11a), and they offer a two-fold blessing of fruitfulness and fame over Boaz (4:11b-12).

• A prayer for fruitfulness -“The LORD make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel; and may you prosper in Ephrathah and be famous in Bethlehem” (4:11b).

This is a prayer for offspring! Throughout this narrative, the reader has been faced with the looming question of what will happen to Elimelech’s line. Will it die out? How will it continue in light of (a) Ruth possibly being barren and (b) all the male heirs having died off! These issues seem like insurmountable obstacles. Just one of these problems is enough to potentially end the line of Elimelech – let alone both! Yet Scripture is clear: God miraculously turns insurmountable obstacles into an intricate pathway of stepping stones leading to His end goal. In light of Ruth’s possible infertility, this prayer for fruitfulness is poignant. It is more than wishful thinking. It is more than warm wishes on a wedding card. It is an incredibly vivid expression of faith. Verse 12 says “because of the offspring which the LORD WILL give you…” The witnesses are full of faith that Yahweh will be faithful to Boaz and Ruth.

And so when the witnesses pray for fruitfulness, the reader is catapulted both forward and backward. Forward in knowing that Ruth and Boaz will indeed be fruitful and conceive a male heir to continue the line of Elimelech. And this son will not just be any son of Israel, but he will become Israel. He will become the eternal “seed” promised to David (2 Sam. 7). But more specifically, we see this prayer for fruitfulness catapults the reader backward to the time of Rachel and Leah who “built the house of Israel.” Through their marriage to Jacob (and with a little help from their maidservants), the sons of Rachel and Leah formed the 12 tribes of Israel. Interestingly enough, Rachel experienced the lows of infertility. The narratives of the great matriarchs of Israel showcase a line through which the promised “seed” of salvation would come despite the seemingly insurmountable obstacle of infertility. God was faithful to His promise to preserve His People and to preserve His seed of salvation (Gen. 3:15; Gen. 12:1-3; 17:3-6; 49:8-10).

• A prayer for fame –“May your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring which the LORD will give you from this young woman” (4:12).

And so we see that the prayer for fame is a prayer of hope - hope that Ruth and Boaz might participate in God’s plan for His people. The witnesses are asking a great blessing to be bestowed on Boaz and Ruth – that God might work through them in much the same way He worked through their ancestors. These witnesses would have known the promises concerning Boaz’s ancestors. They would have remembered the promises made in Gen. 49:10 - that it would be through the sons of Judah that a warrior figure would come bearing the rod of iron (the scepter) and before whom all nations would bow. In fact, they link Boaz to the line of Judah and Perez through Tamar – another matriarch of Israel who found herself in the dire straits of widowhood without a redeemer. And so, we see the link from Judah, to Perez, to Boaz, to King David – a line preserved by God for a specific purpose (1 Chronicles 2:1-15; Luke 3:31-34). Their prayer for prosperity and fame falls in line with this hope – a Messianic hope that yearned for the coming “seed” of salvation.

And so, after an anxious moment in the town square, the reader knows the immediate problems of the lack of ‘rest’ and lack of progeny have been resolved in the union of Boaz and Ruth. But the author is also setting us up to anticipate something greater to come from the union between Mr. and Mrs. Right - a greater rest in a more future context. Next week we will finally reach the end of the story of Ruth. And we are going to discover that there is indeed a wider range to the measure of ‘rest’ described in this narrative. And even though we will be closing the book on this beautiful love story, scene 6 is not the end of the story - part of God’s good plan has yet to unfold for you and for me. Our Redeemer will come again, and at that time, all creation will be completely restored back to its state of “restful” service.

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[1] Charles Brand, ed., The Holman Illustrated Bible Dictionary, (Nashville: Holman Reference, 2003), 1370-1371.
[2] Ibid.

Lesson 5 - Match Made in Heaven

If you’re looking for the Blog Giveaway, scroll down to the next post! To all who missed on Sunday, be sure to enter for the latest John Piper book on Ruth. Contest runs till Feb. 27th and winner will be announced at our last session.

Summary of Lesson 5 is as follows:

The story of Ruth is for all women because it speaks of the essence of true femininity. Marital status does not matter in this story. In fact, through the course of this narrative, Ruth’s status changes from daughter to daughter-in-law, wife to widow, and married to mother – all in four short chapters. So, whatever your current situation (single, divorced, widow, married happily or even unhappily), the story of Ruth speaks to you, revealing what it means to be a woman in a variety of relationships.

Every culture has it definition of what defines masculinity and femininity, but that definition often clashes with the perspective given in Scripture. And in Ruth 3, we’ll discover that our two love birds provide us with the true portrait of manhood and womanhood – what the Bible defines as truly masculine and truly feminine.

But the story of Ruth is more than the tale of a “Match Made in Heaven.” It is a story of God’s love for His people – and how He works in their lives. The story of Ruth is the story a Providential Love in which God preserves His people by orchestrating the events in their lives, with their cooperation, for His perfect purposes. God can use anyone to bring about the good end He has planned for all creation, but those who keep their hearts turned Him will receive special joy and blessing. And part of that honor comes in participating in God’s plan for biblical womanhood.

THE LACK OF REST
The concept of rest brackets scene 4 (chapter 3). It is a type of rest that is rooted squarely in marriage – the sole place that a woman in the Ancient Near East would find provision, protection, and preservation. In 1:9, Naomi sought rest for her daughters-in-law, bidding them to return to Moab to remarry. And while the quest for rest continues throughout the remainder of the story, the solution to the problem is not simply to remarry. Naomi specifically understands “rest” will only be accomplished for Ruth through marriage to a specific man – a go’el – a kinsman redeemer.

NAOMI’S PLAN FOR REST

For about 6-7 weeks, God’s providential kept Ruth gleaning barley and wheat in the field of one such go'el – a man named Boaz. And perhaps fearing that Boaz would not make the first move, Naomi hatches a plan to bring the two together.

Moving beyond mourning?
And because Naomi is a practical gal, we are not surprised to find her plan to be equally as practical and specific. She urges Ruth to wash, anoint, and change her clothing. And at nightfall, Ruth is to find Boaz and reveal herself to him. Many scholars and much of secular literature portray Naomi as advising Ruth to act in the manner of a local prostitute, but I believe the text is subtly conveying another matter. I believe Naomi is advising Ruth to put off her period of mourning for her husband, making herself known to Boaz has a potential match for marriage.[1]

Consider a parallel example in 2 Sam. 12:20 in which David puts off his period of mourning over his son: “So David arose from the ground, washed, anointed himself, and changed his clothes; and he came into the house of the LORD and worshiped…” In mourning, Ruth would have worn a specific type of clothing, and she would have presented herself in a specific manner in public. This could be one reason why Boaz never made the first move. If he is indeed the man of virtue that the story has repeatedly insinuated, then he wouldn’t have proposed marriage to Ruth while she was still mourning her husband.

Moving beyond the providence of God?
Ruth was to follow Naomi’s specific directions and then wait for further instruction from Boaz. Naomi is banking on Boaz’s affirmative response. But with the overall theme of the book pointing to the providence of God in life circumstances, one cannot help but question the role faith actually played in Naomi’s matchmaking scheme. Does Naomi’s plan undermine God’s providential activity in the book of Ruth or support it? For although Naomi crafted a plan, the details were only successful to the degree that God providentially worked in Boaz’s heart.

We often fall prey to one of two theological blunders when considering God’s providence – deism (God created the world but is not active in it) or fatalism (God created the world and rules it as a tyrant). Deism places too much emphasis on human agency and fatalism says human agency is futile. But a biblical understanding of God’s providence takes into account human agency. Theologians call this concurrence – the idea that man plays a role in God’s good plan for creation.[2] We see this in several practical ways. First, how God ordered and sustains creation (Gen. 1:26-28; Ps. 104). Second, how God authored with Scriptures through the Spirit and man (2 Pet. 1:21). Third, how God ordered salvation through the birth of his Son (Gen. 3:15; Luke 1:30-35) and through the death of his Son (Acts 2:23). And fourth, how God ordered and sustains the church through the Spirit (Rom. 12:4-6), through prayer (John 15:7), and through discipleship (Matt. 28:16-20).

The author does not comment on the role faith played in Naomi’s plan. But whatever Naomi’s intentions, we can clearly state that Naomi avoided falling into the roadside ditches of deism and fatalism. Naomi trusted God to move Boaz’s heart in the right direction, and she didn’t force Boaz into a position in public. Likewise, Naomi didn’t allow her bitter heart to paralyze her from acting in Ruth’s best interests either. God clearly allowed the plan of this woman to guide His providential hand on their behalf.

RUTH’S PROPOSAL
Not only does God work through Naomi in this scene, but we see that He works through Ruth as well. Ruth approaches Boaz with a certain demeanor – in great humility. She reveals her identity and intentions in a subtle way without reference to entitlement or eager expectation. First, Ruth identifies herself as his maidservant (‘amah) – the type of servant that could became a wife or concubine to her master. Second, Ruth identifies her intention to propose marriage by stating: “take your maidservant under your wing” (3:9).

We’ve seen this imagery before haven’t we? Boaz used these same words to Ruth in chapter 2:11 as a blessing: “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.” The wings of Yahweh became a place of provision, protection, rest. But notice how the word is used in this scene – the word for wing is kanaph, which can also mean the edge of a garment or covering. And so Ruth is creating a word picture of Boaz covering her with his garment much like a mother bird would cover her young with her wing. Ruth could be asking Boaz to fulfill the very words of blessing he uttered over her in the fields by marrying her!

In his book, Sweet and Bitter Providence, John Piper points out that the only other place in Scripture where you see this phrase “spread your wings/garment” over me as an indication of marriage is in Ezek. 16:8.[3] Listen to this: “'Later I passed by, and when I looked at you and saw that you were old enough for love, I spread the corner of my garment over you and covered your nakedness. I gave you my solemn oath and entered into a covenant with you, declares the Sovereign LORD, and you became mine.” It speaks of marriage between God and His People. It speaks of a marriage covenant. And so, Ruth’s intention bears much more significance than just a one-night stand on the threshing floor. Ruth desired Boaz to enter into a covenant relationship with her.[4] Ruth desired for Boaz to serve as her go’el, her kinsman redeemer.

We’ve talked much concerning the roles of a go’el – one of which is in view in this story. Levirate Marriage is the “legal provision requiring a dead man’s brother (levirate) to marry his childless widow and father a son who would assume the dead man’s name and inherit his portion of the Promised Land.”[5] Some commentators do not believe Levirate Marriage is in view in this book, primarily because Mosaic Law identified the levirate as a brother (Deut. 25:5-10). And we know that Boaz is a distant relative, as Naomi has no more sons. However, it is my opinion that Levirate Marriage is in view here for two reasons:

• The overall context of the chapter. Naomi’s desire to find rest/security for Ruth in the context of marriage frames this chapter
• The overall context of the book. We know the book purposes to resolve the potential break in the royal lineage of Israel’s greatest King. And so in the marriage (or at least
  Levirate Marriage) of Ruth and Boaz, we see the situation resolved beautifully within the Old Testament context of the kingship of David and the New Testament fulfillment of eternal kingship of Jesus Christ.

BIBLICAL MANHOOD & WOMANHOOD
Boaz’s response is no surprise. He acts and speaks toward Ruth with the same measure of hesed and favor that we’ve grown accustomed to. In fact, I venture to say, that Boaz is a REAL man, not because he’s strong, or wealthy, or ________ (you fill-in the blank), but because Boaz measures up to God’s definition of true masculinity. Consider the following:

• Boaz takes on a leadership role - He willingly accepts the responsibility to take Ruth under his wing, not in a bossy, chauvinistic, superior manner, but in the capacity of a servant leader. Eph. 5:23 says: “For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.”
• Boaz treats Ruth with respect - He speaks to her respectfully and does not take advantage to her nighttime appearance on the threshing floor. Eph. 5:25 says: “Husbands, love your wives, just as Christ loved the church and gave himself up for her."
• Boaz tries to reflect the gracious hesed of his God - His actions toward Ruth are not self-motivated, but rather reflections of the sacrificial love of his God). Eph. 5:25-27 says: “Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.”

So we see that the biblical portrait of manhood is not solely found in physical anatomy, brute strength, or simple virtue – although obviously those are all components to manhood. Listen to the definition of manhood given by Piper: “At the heart of mature masculinity is a sense of benevolent responsibility to lead, provide for and protect women in ways appropriate to a man’s different relationships.”[6] We see that in Boaz, do we not? The desire to benevolently lead, provide, and protect Ruth even if it means he might be the one to serve as her go’el (Ruth 3:12-13).

Likewise, we see in Ruth a portrait of true biblical womanhood. Boaz says so himself! In 3:11, he calls Ruth “a virtuous woman,” a fact that not only he noticed, but the whole city has noticed! Listen to Piper’s definition of true biblical womanhood: “at the heart of mature femininity is a freeing disposition to affirm, receive and nurture strength and leadership from worthy men in ways appropriate to a woman’s differing relationships.”[7] Doesn’t that sound like Ruth? Yes, she took the initiative to pop the question, but she did so with integrity, faith, humility, discretion. And so, Boaz calls her a “virtuous woman.”

For those of you who are single, widowed, divorced – you might be wondering if femininity can be reflected outside of marriage. And the answer is a giant, bold, underscored, yellow highlighted, 72-point-font “YES!” If God created you a woman – then His Word on this issue is for you! Biblical womanhood is not something left for marriage – true femininity speaks of a demeanor that can be expressed in a variety of life relationships (1 Peter. 3:4). Particularly at church, we see Paul give similar prescriptives for women in the body of believers[8] – and so this issue of biblical womanhood is not just for those us who are married.

NO REST FOR BOAZ
And look at how the chapter ends. Naomi’s words echo the same sentiment that began the chapter – rest. Boaz will not rest until Naomi’s plan for rest has been accomplished. Yet unbeknownst to Naomi, it would be through the marriage of Boaz and Ruth that true, permanent rest would be offered to all. Centuries later, it will be the “seed” of Ruth and Boaz that will utter these words in Matt. 11: “Come to Me, all you who labor and are heavy laden, and I will give you rest.” Aren’t these words are all the more beautiful now that you know the story behind them? The story of the pain of Naomi and Ruth, the intrigue of Naomi’s plan to make a match made in heaven, and the tension on the threshing floor that night? Ruth 3 is a turning point behind God’s plan to offer rest and peace to all men through the virtue of a pagan woman. Ruth receives the promise of great rest/joy at the end of this scene. And part of that honor comes in participating in God’s plan for biblical womanhood. And so, the story of Ruth truly is for all women whether widowed, divorced, single, or married.

• All of us, no matter our martial status - find refuge in the shadow of Yahweh’s wings
• All of us no matter our marital status - find knowledge in how Ruth conducted herself, as a wife, widow, single, and mother.
• All of us no matter our marital status – find our purpose in exuding our God-given femininity.

God created you a woman, and He has given you a distinct, yet equal role to play in his providential plan for your life.

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[1] Daniel Block, New American Commentary: Judges, Ruth (Nashville: Broadman & Holman, 1999), 684.
[2] David Nelson, “The Providence of God,” in A Theology for the Church, edited by Daniel Akin, 280.
[3] John Piper, Bitter & Sweet Providence, (Crossway Books), 86.
[4] Ibid.
[5] Charles Brand, Holman Illustrated Bible Dictionary, (Holman Reference: Nashville, 2003), 1028
[6] John Piper and Wayne Grudem, Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism (Crossway Books: Wheaton), 35.
[7] Ibid., 36.
[8] See 1 Cor. 14:33-36; Col. 3:18-19; 1 Tim. 2:11-15 and Titus 2.

BLOG GIVEAWAY

One lucky gal will win a copy of John Piper's new book, Ruth: Under the Wings of God, which is slated to be released Feb. 28.

Here's how to enter:

Leave a comment answering the following question:

"What book of the Bible would you like to study next and why?"

Here are the rules:

• Only 1 entry per person (yes, I will throw out extra entries)
• Only class members will be entered into the giveaway (although everyone is welcome to leave comments and answer my question. But I will only enter class members into the giveaway).
• Entries are allowed until Saturday, Feb. 27.
• Winner will be announced during our last class, Sunday, Feb. 28.

Also, for those who do not have yahoo/gmail accounts, you can still leave a comment! Just select the "anonymous" option - but please remember to leave me your name!!!! Otherwise, I may throw out anonymous entries. If you have trouble leaving a comment, email me at demingglobal@yahoo.com. Thanks ladies, and I'm looking forward to reading your comments!!!!!!

Under the Shadow of His Wing,

Melissa

Lesson 4 - A "Favor"able First Impression

Ladies – thank you so much for giving up your Super Bowl night for the book of Ruth – who says queso and chips don’t go with Scripture just as well as they do a football game? Anyway, I hope you enjoyed our time together and hope all our giveaway winners enjoyed their treats! Stay tuned for important information concerning an upcoming giveaway on this blog! Next week, our love story reaches its pinnacle with an exciting exchange between Boaz and Ruth on the threshing floor. And you definitely don’t want to miss seeing God’s guiding hand in chapter 3, scene 4! For those of you who missed it, here’s a review of chapter 2, scene 3.

The third scene is Ruth is exciting (Ruth 2). It is a major turning point in the narrative of the lives of Ruth and Naomi – two destitute widows who return to the “house of bread” in search of provision, blessing, and favor. It is a major turning point in the lives of these two women who bear the painful burden of infertility having no family through which to perpetuate the family name and family lands. It is a major turning point in the lives of these women because in scene 3, we are finally introduced to hope – hope in the form of a man named Boaz. Let’s call him Mr. Right.

God’s Plan for the Genders: Biblical Manhood and Womanhood
Mr. Right is a real catch indeed. The text itself describes him as a wealthy landowner (2:1) and related to Naomi’s husband (2:1,3) - two key qualifications for serving as the source of Ruth’s hope. But Boaz’s qualifications to become Ruth’s Mr. Right run deeper than external circumstances (economic means, status, and clan member). As Scene 3 unfolds, we discover that Boaz is Ruth’s Mr. Right because he is a godly man, matching Ruth’s virtue in every way. Boaz is a godly man who trusts in God for provision, protection, and preservation.

Consider the following:

• Boaz directs attention to Yahweh in his greeting to his field workers (2:4);
• Boaz demonstrates Yahweh’s hesed by going above and beyond Mosaic Law in granting Ruth protection (2:8-9a), provision (2:9b, 15-16), and hospitality (2:14); ansd
• Boaz trusts in Yahweh to preserve His people, specifically to preserve Ruth under the shadow of His wing (2:11-12).

Boaz provides us with a clear picture of biblical manhood, not merely due to his good deeds, but because of His character. His character reveals a man seeking to properly bear the image of God in which he was created – namely to function as the Creator’s gracious sub-regent over creation both reflecting the Creator and direction attention to the Creator (see Gen. 1:26-28, 2:15). So the true essence of manhood rests not in gender or physicality alone, although that certainly is part of the equation, but in function and character as well.

Ruth, too, provides us a clear portrait of the purpose and beauty of God’s gendered creation. Ruth demonstrates to us a picture of biblical womanhood that is both possible and rewarding.

Consider the following:

• Ruth demonstrates the heart of a servant by choosing service over idleness (2:2,7b);
• Ruth demonstrates the spirit of a servant by not presuming upon her right to glean in the fields (2:2,7a); and
• Ruth demonstrates the posture of a servant by seeking favor (2:7b, 10, 13).

In the same way that Boaz’s manhood is not grounded in his gender alone, Ruth’s true womanhood is not based solely on her biological makeup. Rather, we see that biblical womanhood and true femininity includes a demeanor, a disposition that God deems as good (Gen. 2:18). Ruth is a true 1 Peter woman – 1 Pet. 3:3-4 says: “Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel - rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.”

We can see that Ruth and Boaz are a well-suited match. Their virtuous character mirrors each other and reflects the hesed of God.

God’s Favor for Ruth: Boaz as the human agent of God’s favor
And Boaz proves himself to be Ruth’s Mr. Right by lavishing her with unmerited favor. In showing Ruth such extravagant favor (grace), Boaz becomes God’s agent of redemption in the lives of these two widows. In fact, I titled this lesson, A ‘Favor’able First Impression, for this very reason. We discover that the concept of ‘favor’ acts as a giant pair of bookends, beginning the scene (2:2) and ending the scene (2:20). But it in the middle of the scene we discover some theological truths concerning God’s favor toward Ruth and God’s favor toward you and me.

Boaz shows Ruth such extravagant favor because of “all that she had done” (Ruth 2:11-12), referring to her faithfulness to Yahweh. Ruth chose the unfamiliar over the familiar. Ruth chose faith in the God of Israel over faith in the gods of Moab. Her past faithfulness has been reported to Boaz, and he perceives the type of woman she is by per past deeds and probably by her present activities.

So, does Boaz merely show Ruth favor due to her good deeds? I think the second half of verse 12 provides us with a clue: “The LORD repay your work, and a fullreward be given you by the LORD God of Israel, under whose wings you have come for refuge.”

The implication of verse 12 is that God will reward Ruth because she has sought refuge under his wings.”[1] The word picture here paints a young bird seeking the protection of its mother. It is the same word used in Exodus 19:4 in which Yahweh boasts to the nation of Israel: “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself.”

And by the time you get to the Psalms, the wing imagery is clearer still. Consider Ps. 57:1 which is a prayer of rescue written by David as he fled from Saul. It says: “Be gracious to me, O God, be gracious to me, For my soul takes refuge in You; And in the shadow of Your wings I will take refuge ...”

The biblical authors clearly viewed God as their sole source of protection. He rescued them with his mighty wings. He sustained them with his mighty wings. And it was by His wings, that He brought His people to himself. In the Old Testament, their works did not obtain God’s favor – although their works did determine the measure of blessings they obtained from the Lord – rather they obtained grace and favor when their heart was turned toward God.

And so we see in Ruth, that her faithfulness to do good things is a reflection of her faithfulness to Yahweh. In choosing the unfamiliar over the familiar, in choosing faith in Yahweh over faith in Chemosh, Ruth has sought refuge in God alone, the God of Israel, the only God powerful enough to reward her with favor/grace. And she has found a far superior refuge than the refuge offered by her family.[2] Ruth, an outsider, a foreigner, will be repaid favor from the Lord - through the agency of Boaz -because she has come to the Lord seeking His provision and protection.

God’s Preservation for the Future: God’s providence preserves His People
Yet, in Boaz’s prayer we also see an another aspect of God’s providence. God’s providence doesn’t solely mean he sits on a majestic throne governing all creation. Rather, God’s providence also encompasses an element of preservation. God not only governs his creation, but he preserves his creation. Namely, He preserves His people. Colossians 1 speaks of the Lord sustaining His creation – including the environment (Ps. 65:9-13), plants and animals (Ps. 104), and all humanity (Job. 34:14-15; Acts 17:28). He is continually aware of creation’s needs and has established a created order whereby all those needs might be met. But we see among those who are God’s chosen people – those who have a covenant relationship with Yahweh – there is special preservation including: eternal life; deliverance from enemies (Ps. 138:7; 143:11); and basic needs (Matt. 6:25-34). God is powerful enough to preserve his people and seeks to sustain His creation based upon his “intimate knowledge of them.”[3]

And we see in Boaz’s blessing over Ruth the concept of God’s providential preservation of His creation. God will preserve Ruth. And although Boaz does not know it, God indeed, has a great work of preservation in store for Ruth. And in her shrewdness, Naomi is the character who puts the puzzle pieces together and discovers that it through Boaz that God might indeed preserve them and the name of Elimelech. In Ruth 2: 20, Naomi calls Boaz a close relative (lit. a go’el) or a “kinsman redeemer” – he is a blood relative who is obligated by Mosaic Law to fulfill certain roles to protect and perpetuate a family. Some of these roles include:

• redeem the name of a deceased brother through bearing his progeny (Gen. 38:8; Deut. 25:5-10);
• redeem (avenge) the wrongful death of a family or clan member (Gen. 4:1-6)
• redeem any family lands that might have been sold due to poverty (Lev. 25:25). [4]

As we will find out, Boaz will fulfill two of these three roles on behalf of Ruth and Naomi. He redeems Elimelech’s land by buying it back Naomi (Ruth 4:9), and he redeems Elimelech’s line by bearing his progeny with Ruth (Ruth 4:13-14). So, the significance of a go’el acting on behalf of Ruth and Naomi showcases God’s providential care for His people whereby he orchestrates life circumstances to preserve them and to allow them to participate in his redemptive plan for all humanity. In acting as a go’el to Ruth and Naomi, Boaz becomes God’s agent of favor on these two women and the rest of the world. Boaz’s redemption of these women goes beyond a rescue mission to save two women from poverty and oppression to a cosmic rescue mission to preserve the line of the promised Messiah, the “seed” of David!

And so embedded in this love story between Ruth and Boaz we find a beautiful portrait of redemption. And although the book of Ruth is not an allegory of the redemptive work of Christ, we can still appreciate the book’s continuity with the overall trajectory of Scripture – the redemption of man accomplished by a powerful and providential God.

Consider Isaiah 43:1: “But now, thus says the LORD, your Creator, O Jacob, And He who formed you, O Israel, "Do not fear, for I have redeemed you; I have called you by name; you are Mine!”

I hope you are encouraged today that the same Almighty God, El Shaddai, who created the earth and preserves it, also preserves you!

The same God who arranged provision and protection for Ruth through a redeemer, also arranges provision and protection for you through a redeemer!

The same God who offers the shadow of His wing as a place for Ruth to take refuge, also offers the same shadow of His almighty wing to you!

If you have a relationship with God, you can draw underneath the shadow of His wing. If you seek the Lord’s refuge, like it says in Is. 43:1, the Lord will say to you: “You are mine.” Are you the Lord’s? Have you sought his refuge alone?

---------------------------------------------

[1] John Piper, Bitter and Sweet Providence, 67.
[2] Ibid., 69.
[3] David P. Nelson, “The Providence in God,” in A Theology of the Church, 280.
[4] Charles Brand, ed., The Broadman Holman Illustrated Bible Dictionary, 994.

Giveaway Sunday

Hope to see you this Sunday for our next installment of the story of Ruth! We will finally be introduced to "Mr. Right" and learn about God's favor toward us. To celebrate the mid-way point of our story, I'm calling this Sunday "Giveaway Sunday!" I'll have some awesome giveaways for you including a copy of John Piper's new book on Ruth that was released this month! Plus some other homemade goodies you can take home to any Superbowl fans. In addition, I'll have a really big announcement to make that you don't want to miss! See you there!

Under the Shadow of His Wings,

Melissa

Lesson 3 - Return of the Heart

Have you ever wondered what was behind the smile of the Mona Lisa? A lot of mystery surrounds this famous painting – from her identity to her facial expression. In fact, the woman in this masterful portrait was made famous largely to the ambiguity of smile. What was she thinking at the time of the painting? What was she feeling? Joy? Contentment? Amusement? Bitterness? Sarcasm? We don’t know. The painter, Leonardo DaVinci masterfully captured an enigma in the portrait of this woman.

Well, in Scene 2 of Ruth, we are going to look at the portrait of two more women – Naomi and Ruth. And although Scene 1 only provided us with the facts surrounding these women’s lives (events and circumstances), we are going to discover that the artist reveals many more details concerning these women in Scene 2. The master artist of Ruth adds color, texture, and shading to fill in his portrait of these two women. And these details reveal the true nature of their hearts.
The portrait of Naomi reveals a bitter woman beaten down by life’s adversities.

The portrait of Ruth reveals a virtuous woman gracefully enduring life’s adversities.

And in this portrait in Scene 2 (Ruth 1:6-22), we see that the artist has cleverly contrasted these two women by narrating:

• their response to life’s adversities and
• their beliefs concerning life’s adversities

Scripture tells us our behavior (responses), words, and emotions originate out of the wellspring of our hearts, they reveal what we REALLY believe. Not just what we SAY we believe. Often our true beliefs about God, life, and ourselves are deeply buried in the most secretive recesses of our hearts. And it is only when adversities come our way that they well up out of hearts like a tsunami.

Ladies, the story of Ruth is a story regarding the loyalty of the heart. In fact, throughout the story, the biblical artists will repeatedly use the same word – ‘return’ or ‘turn back’ – to convey the importance of a return of the heart. Read through Scene 2 and count the number of times, the author uses these terms (although it is the same term in the Hebrew). And just as we will be given a portrait of the loyalty of the hearts of Ruth and Orpah, the biblical author is begging you to consider the state of your own heart – is it a heart turned toward God, “clinging” to His Word?
God’s heart is to demonstrate His hesed – his lovingkindess - toward his people.

Definition of Hesed: Often translated “lovingkindness” or “faithfulness,” hesed is best understood through the totality of God’s attributes including His: love, mercy, grace, kindness, goodness, benevolence, loyalty, and faithfulness.[1]

Significance: Hesed is an extraordinary demonstration of grace performed in deed, disposition or word that is offered without thought to benefit or gain. [2]

Scene 2 of Ruth (1:6-22) is framed by the hesed of God demonstrated toward these women by moving them from barrenness to joy and infertility to fertility. In the top layer (Ruth 1:6-7), Yahweh is asked to repay or match the hesed that Ruth and Orpah have demonstrated toward Naomi and her family. In the bottom layer of the scene (Ruth 1:22), Yahweh’s hesed "hand" guides the women to return to Bethlehem at a very providential time - the beginning of the barley harvest. His provision for His people cannot be missed, because throughout the book of Ruth the author has repeatedly set the reader up to anticipation the resolution of the lack of food and the lack of a son.

In the next two inner layers of Scene 2, the biblical artist provides us with the details of loyalty of Naomi’s heart. And the words and actions of Naomi reveal what she truly believes about God and God’s providence over her circumstances. In 1:8-13, Naomi lists several practical reasons why her two daughters-in-law should ‘return’ to the land of Moab instead of remaining with her. But the most telling reason for bidding these women to return to their homeland is an accusation Naomi levels against God in verse 13b. Naomi says: “No, my daughters; for it grieves me very much for your sakes that the hand of the LORD has gone out against me!” Naomi is accusing Yahweh of attacking her unjustly; Naomi is interpreting God’s providence in her life as unmerited punishment.

Notice what underlying beliefs Naomi is revealing in her words:

• God controls her circumstances: TRUE.
• God is not good: FALSE.
• God does not have her best interests at heart: FALSE.

Naomi’s incorrect assessment of her circumstances reveals the true nature of her heart – a heart turned from its rightful direction (toward Yahweh) to a wrong direction (toward self). And as the scene progresses, we see that Naomi’s narcissism intensifies as she changes her name from Naomi (my delight) to Mara (bitterness) in 1:19-21. This bitter old woman believes she deserves something better from the good, loving God.

Yet, in the greatest of ironies, the book of Ruth makes a case for the love of God demonstrated toward His people. We will discover that it is God’s goodness that compels Him to have our good at the center of His heart. And it is by God’s hesed “hand” that He orchestrates the events of these women’s life to bring them the greatest good and the greatest glory to Himself.

In contrast to Naomi, the biblical artist also provides us with a portrait of another heart – the loyal heart of Ruth. And the two central layers of Scene 2 record an extraordinary demonstration of hesed – love and grace by this virtuous woman.

Ruth’s decision to “return” with Naomi to Bethlehem is no small decision. She is giving up any real chance of rest in Moab (1:7) for a life of restlessness in Bethlehem. In 1:14-18, the biblical artist provides us with three details concerning the loyalty of Ruth’s heart.

• Ruth does the unexpected (1:16a): Ruth sacrificially honors her marital commitment to the family of Elimelech even though her husband has died! The narrator is building up Ruth to be a woman who repeatedly goes above and beyond obligation. She does the unexpected – not because it is surprising – but because no one is expected to show such a high measure of hesed.


• Ruth does the unreasonable (1:16b): Ruth sacrificially commits to the kind of lifestyle Naomi will endure as a widow in the ancient near east. This verse conveys more than just travel plans and accommodations once they reach their final destinations. Ruth promises to bear life’s burdens alongside her mother-in-law. As a widow, some of these would include homelessness, hunger, fear, and poverty. It would be more reasonable for Ruth to seek out a life of rest and security in her homeland, but instead, Ruth unreasonably sacrifices hope for rest for restless in Bethlehem.


• Ruth does the unthinkable (1:16c-17): Ruth sacrificially commits herself to Naomi’s identity. She claims herself as an Israelite, and by default, and a follower of the Israelite God. This is truly unthinkable. History reveals a thick hatred between these two countries. Yet, here we see the intensification of Ruth’s commitment – so much so that she would do the unthinkable. Although the biblical author doesn’t provide us with a complete commentary on the level of Ruth’s faith, her actions and words reveal much of her heart’s content. And because faith often calls us to act when we think it shouldn’t be expected of us, when we think it isn’t very rational, or even when it seems a little unreasonable, we see some measure of faith demonstrated in Ruth’s words and actions. Her heart is turning toward the covenant God of Israel.

In demonstrating sacrificial hesed toward her mother-in-law, Ruth becomes a woman after God’s own heart. We’ll see this sacrificial pattern emerge from Ruth over and over again. The writer is clearly laying a foundation to break the stereotypical image of a Moabite by Ruth’s gracious lovingkindness. She is a woman who goes above and beyond. She lives a lifestyle according to the ‘spirit of the law’ rather than by the ‘letter of the law.’ What a worthy ancestress of our Lord!

After reading Scene 2, one cannot help but evaluate his/her own heart. What does your heart look like? What do your words, actions, and thoughts reveal about the REAL you? What do you they reveal about your REAL beliefs about God and his providence in your life? Not just what you SAY you believe. But what you truly believe in the innermost recesses of your heart?

• Do you have a Naomi heart? A POISONOUS HEART - Do you refuse God’s grace in suffering? Do you believe God is unfairly punishing you? Do you believe you deserve better from God? Do you refuse to believe any good can come of your current life situation?
  
• Do you have a Ruth heart? A HESED HEART – Do you trust God’s providence in the midst of suffering? Do you seek God’s refuge and grace during life difficulties? Do you try to demonstrate hesed toward others in the same measure that has been demonstrated to you?

Think about the loyalty of your hearts this week – it is turned toward God or turned toward self? The next time we meet (Feb. 7), we will come face to face with God’s loyalty (his hesed) toward these two women in the portrait. We are going to see that, contra Naomi, our good God has good things in store for these two weary, hungry travelers. And Feb. 7, we’ll begin to unravel some of those good things!

Under the Shadow of His Wings,
Melissa

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[1] Daniel Block, The New American Commentary: Judges, Ruth (Nashville: Broadman & Holman, 1999), 633.
[2] Ibid, 633-634. See also, 605.

Lesson 2 - Once Upon a Time

When you look at a diamond, what do you see? A dazzling stone, right? You see a glittering, sparkling stone that has been cleaned, cut, and carefully placed in setting specifically designed to reflect its natural beauty.

But did you know that every diamond starts out as an ugly, messy, dirty piece of coal? You probably wouldn’t go into a jewelry store and ask to see the ugliest piece of coal in the store. When jewelry shopping, we don’t concern ourselves with the diamond’s formation process – we only value the end product. Yet, that piece of coal has undergone a long and intense process having been hidden away under the earth’s surface for hundreds of years. That piece of coal has endured extreme heat and extreme pressure that has transformed it into a priceless gemstone.

I borrowed that illustration from my oldest sis Heather, who writes a blog for minister’s wives called the daily kick. She writes: “Without God using a process to form our character we will never posses the end-product!”

Yet, we commonly make one of two mistakes:

• We only focus on the end-product and forget that God often uses our suffering as a means to bring out His good plan for our lives OR


• We only focus on the process and become overwhelmed by the pain and suffering in life and forget that suffering has meaning.

This is the key: our life circumstances are a part of the process God uses to forge our character into a glittering mirror of His character (the end-product). Everything we experience ultimately God uses for our eternal benefit. That means each quiet hurt, every monumental loss, every unfulfilled dream, are not considered meaningless for those who know the Lord (Rom. 8).

It helps to have a big picture mentality when facing difficult circumstances. And one thing we’ll discover as we study the book of Ruth is that God’s providence presumes the existence of a plan. God doesn’t just rule over His creation, he is actively guiding it toward a predetermined end – a good end.

Yesterday in class we began the first scene of Ruth (Ruth 1: 1-5). And we discovered that each of the six scenes is constructed in a mini-chiasm. This type of device is like a mirror, wherein the layers of the passage reflect, contrast, or mirror each other until you get to the middle layer. And this middle layer is the most important layer. And in Scene 1, we see that the chiasm meets in verse 3 where Naomi is widowed. By positioning this terrible circumstance as the centerpiece of the text, the author is begging the reader to view Naomi’s circumstances in light of God’s providence.

And although God is not a central character in the book of Ruth, He is constantly at work behind the scenes of these people’s lives. Here are some ways we noted God’s providence at play in Scene 1:

God’s providence guides the timing & setting of the book of Ruth (Ruth 1:1).

• The author provides us with subtle language to demonstrate that what appears as coincidence is not coincidence at all! (“And it came to pass”)


• The author tells us the story of Ruth occurred “during the time of the judges” – a time of spiritual darkness for the entire nation of Israel. But in Ruth, we have a marked contrast between the integrity shown in lives the characters of Ruth and the infidelity demonstrated in the rest of the nation.

God’s providence guides the circumstances of the story of Ruth (1:1, 3, 4).

• Naomi’s family temporarily sojourns to Moab because Bethlehem (the ‘house of bread’) is no longer plentiful.


• Naomi’s husband dies rendering her a widow without means for provision or protection.


• Naomi’s two sons die without producing an heir to the family name and lands, rendering Naomi homeless and without a place in the Promised Land.

And so, Scene 1 of Ruth ends on a depressing note, but you and I know the ending to this story. Our dismal circumstances cannot outdo a magnificent God! In fact, God is often at work behind our circumstances. Now, I’m not ready to say God caused the death of all the male members of Elimelech’s household. But I will say that evil and death cannot stay God’s hand in our lives. God is not the author of evil. He is not the author of trouble – the life of Job proves that. However, His hand often moves our circumstances for our good and His glory. History is not just a collection of events, but a divinely guided timetable through which God is working to bring about the total and complete restoration of His Kingdom – His throne. And we know this is definitely the endgame in the book of Ruth.

But we also know that God is not just interested in the ‘end product’ of our lives. God is interested in the process as well. So, we see that Naomi’s suffering was not meaningless. And if you have a relationship with the Providential God, your suffering is not without meaning either.

What meaning could Naomi’s suffering have? What kind of meaning can you find in your own suffering? I think Paul gives us a clue in Romans 8.

18 I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.

22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.

23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.

26 In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.

27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will.

28 And we know that in all things God works for the good of those who love him,[j] who[k] have been called according to his purpose.

29 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.

30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

This process of being conformed to the ‘likeness’ of the Son is difficult and often painful (vs. 28). But it is most often in the most ugly of circumstances that that Christ’s image in us is showcased the most beautifully. A proper view of suffering must understand how painful circumstances are being used for eternal benefit. Yet, on this side of eternity the value of such sufferings are hidden by ugly circumstances, death, and pain. But on the flip side, when Christ comes again to complete our restoration from sin, we will see nothing but beauty – Christ’s beauty as we will finally look like him! (1 John 3).

Looking forward to next week as we God providentiall gives Naomi a gem in her daughter-in-law Ruth!

Under the Shadow of His Wings,

Melissa