Ruth, Part 3 - Providence on Purpose - Ruth 3-4

If you recall from last week, we saw that Naomi was so excited that Ruth had “stumbled” upon Boaz’ field and that he was treater her so well. One of the reasons for this excitement was that he was a “close relative of ours, one of our redeemers”

We are going to see the significance of that statement today. Before we get too gar into it, I want to address the concept of Boaz being a type of Christ on account of him being a redeemer. I spoke to this the first week we looked at Ruth. and I want to add two reasons why I struggle with the concept that Boaz is a type. I noted that Scripture never identifies him as such. In addition to that, I have a hard time seeing as a type because the reason why Boaz treat Ruth so well is because of her worthiness. We saw this in chapter two when asked why he was treating her so well he responded with “because everything you have done for your mother in law has been told to me”. and as we will read in chapter three, Boaz will call her a worthy woman. Christ doesn’t redeem those on the basis of their worthiness, and its a good thing! We aren’t worthy!

Second, as we shall see, Boaz is unable to redeem Ruth and Naomi unless the nearer kinsman declines. That’s not how Christ is. Our God is mighty to save and save to the uttermost those who have faith in Christ.

I spend time on that for two reasons. 1) you may wonder why I don’t speak of Boaz in this way in this sermon, so I am preempting the question. 2) so we can turn our attention to the author’s intent and learn what is here since we aren’t looking for what isn’t.

Because here’s the reality: does a denial of typology in Ruth make Ruth less meaningful for us? Absolutely not! Ruth is a marvelous book without stacking what I now believe is artificial meaning on top of the text that has the chance to obscure what is intended.

In our text today, we see several individual who act with intent and purpose. But in the end, it is God whose purposes are being accomplished.

First let’s see Ruth’s purpose

Ruth’s Purpose: To Seek a Redeemer

Ruth 3 ESV

1 Then Naomi her mother-in-law said to her, “My daughter, should I not seek rest for you, that it may be well with you? 2 Is not Boaz our relative, with whose young women you were? See, he is winnowing barley tonight at the threshing floor. 3 Wash therefore and anoint yourself, and put on your cloak and go down to the threshing floor, but do not make yourself known to the man until he has finished eating and drinking. 4 But when he lies down, observe the place where he lies. Then go and uncover his feet and lie down, and he will tell you what to do.” 5 And she replied, “All that you say I will do.” 6 So she went down to the threshing floor and did just as her mother-in-law had commanded her. 7 And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. Then she came softly and uncovered his feet and lay down. 8 At midnight the man was startled and turned over, and behold, a woman lay at his feet! 9 He said, “Who are you?” And she answered, “I am Ruth, your servant. Spread your wings over your servant, for you are a redeemer.” 10 And he said, “May you be blessed by the Lord, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich. 11 And now, my daughter, do not fear. I will do for you all that you ask, for all my fellow townsmen know that you are a worthy woman. 12 And now it is true that I am a redeemer. Yet there is a redeemer nearer than I. 13 Remain tonight, and in the morning, if he will redeem you, good; let him do it. But if he is not willing to redeem you, then, as the Lord lives, I will redeem you. Lie down until the morning.” 14 So she lay at his feet until the morning, but arose before one could recognize another. And he said, “Let it not be known that the woman came to the threshing floor.” 15 And he said, “Bring the garment you are wearing and hold it out.” So she held it, and he measured out six measures of barley and put it on her. Then she went into the city. 16 And when she came to her mother-in-law, she said, “How did you fare, my daughter?” Then she told her all that the man had done for her, 17 saying, “These six measures of barley he gave to me, for he said to me, ‘You must not go back empty-handed to your mother-in-law.’ ” 18 She replied, “Wait, my daughter, until you learn how the matter turns out, for the man will not rest but will settle the matter today.”

In order to understand this passage, we need to understand the role of the redeemer in this culture.

Daniel Block notes in his commentary the concept of a kinsman redeemer is as follows.

“As a kinship term it denotes the near relative who is responsible for the economic well-being of a relative, and he comes into play especially when the relative is in distress and cannot get himself/herself out of the crisis. The Scriptures note five aspects of a redeemers redemptive role: 1) to ensure that the hereditary property of the clan never passes out of the clan (Lev 25:25-30) (2) to maintain the freedom of individuals within the clan by buying back those who have sold themselves into slavery because of poverty (Lev 25:47-55) (3) to track down and execute murderers of near relatives (Num 35:12, 19-27) (4) to receive restitution money on behalf of a deceased victim of a crime (Num 5:8) and (5) to ensure that justice is served in a lawsuit involving a relative (Job 19:25; Ps 119:154; Jer 50:34)”

Now, it is a little curious that the book of Ruth refers to Boaz as a redeemer as none of these texts have anything to say about marrying the widow of a deceased relative. However, it seems the the Israelites took the principle of the redeemer and applied to the area of widows and the idea of a levirate marriage.

What is a levirate marriage?

I’m going to turn over to Deut 25:5-10 to help us in our understanding:

Deuteronomy 25:5–10 ESV

5 “If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her. 6 And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel. 7 And if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to perpetuate his brother’s name in Israel; he will not perform the duty of a husband’s brother to me.’ 8 Then the elders of his city shall call him and speak to him, and if he persists, saying, ‘I do not wish to take her,’ 9 then his brother’s wife shall go up to him in the presence of the elders and pull his sandal off his foot and spit in his face. And she shall answer and say, ‘So shall it be done to the man who does not build up his brother’s house.’ 10 And the name of his house shall be called in Israel, ‘The house of him who had his sandal pulled off.’

This is a big deal. In order to protect the inheritance and keep the land in the family, this was the way to accomplish that. In this passage, it is the brother who it to perform this duty. It doesn’t mention other relatives, like cousins or others. But when you apply the concept of the kinsman redeemer and the responsibility to provide for those in your clan to the concept of the levirate marriage, it doesn’t surprise us to see that the scenario playing out in the book of Ruth.

Here’s whats at steak. Not only are Ruth and Naomi destitute, but there is a legitimate chance that their family property is going to lost to another family without an heir. The property inheritance doesn’t strike us as that big of a deal in our culture, but to them it was so significant that there were so many laws that spoke to the importance of keeping property in the family, and there was the year of Jubilee that would set all the slaves free and return all land to the original family.

So much is on the line!

But Naomi gives instructions to Ruth. Make yourself presentable. And go to where Boaz is about to spend the night. Her actions of cleaning up and donning the cloak may have indicated that she was finished with her time of mourning and was ready to move forward in life. Mourning was a very public and obvious thing. By washing and changing her clothes she was signaling that she is ready for courtship.

Now, regarding how she approached him…This is strange to us, and truly there are cultural things here that it seems are left somewhat to speculation.

....some have interpreted her approach in a sexual way. There is a degree of understand ability to this approach, as many of the words can be understand or translated in a variety of ways. Considering the location and time period, if there was to be some immorality at play here, would it really surprise us?

However, the overall context of the book as well as the purpose that the original writer had when he set out to write the book of Ruth make this interpretation questionable.

The author has gone to great lengths to demonstrate the godly and pious lives of both Ruth and Boaz. To put them in such a compromising situation would seem counter to the entire tone and tenor of the book.

The author’s purpose served as a polemic for King David legitimacy as King over Israel. If anyone wanted to besmirch the legitimacy or worthiness of David’s place on the throne might would be countered with this book demonstrating his noble ancestry and how pious they were. A salacious story about an inappropriate encounter certainly would not have served to paint David in a positive light.

Each of the terms and customs represented here can legitimately be understood in perfectly innocent ways according to the customs of the day without having to be embarrassed by what we see. It seems strange to us, and in many way, perhaps it is strange. But strange doesn’t mean immoral, and based on how things unfold be can be confident that both Boaz and Ruth acted consistently with their pious innocence.

This is not to say, however, that Ruth’s actions were without risk. She didn’t know how Boaz would respond. Would he take her as a prostitute and banish her? Would he acknowledge her case bur refuse her the redemption she sought?

After being startled awake and hearing Ruth’s request, he speaks favorable to her, but here we come to an unforeseen issue. Boaz cannot redeemer her!

Everything was going so well! Boaz, an older man, fancied Ruth. Ruth seems to fancy Boaz, everything seems like its all coming together perfectly for the perfect happy ending, and then scchreeech pump those brakes. He have a problem.

Boaz is not the nearest redeemer. In order for him to redeem her, the nearer kinsman must pass on the opportunity.

When Ruth returns home and reports to Naomi, however, Naomi doesn’t seem to be phased. She is confident that Boaz, being a man of good character, will address the matter straight away. Let’s read on in the story to learn how it turns out, where we will now see Boaz’s purpose.

Boaz’s Purpose: to Redeem Ruth

Ruth 4:1–12 ESV

1 Now Boaz had gone up to the gate and sat down there. And behold, the redeemer, of whom Boaz had spoken, came by. So Boaz said, “Turn aside, friend; sit down here.” And he turned aside and sat down. 2 And he took ten men of the elders of the city and said, “Sit down here.” So they sat down. 3 Then he said to the redeemer, “Naomi, who has come back from the country of Moab, is selling the parcel of land that belonged to our relative Elimelech. 4 So I thought I would tell you of it and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will redeem it, redeem it. But if you will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you.” And he said, “I will redeem it.” 5 Then Boaz said, “The day you buy the field from the hand of Naomi, you also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance.” 6 Then the redeemer said, “I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption yourself, for I cannot redeem it.” 7 Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one drew off his sandal and gave it to the other, and this was the manner of attesting in Israel. 8 So when the redeemer said to Boaz, “Buy it for yourself,” he drew off his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses this day that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and to Mahlon. 10 Also Ruth the Moabite, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his native place. You are witnesses this day.” 11 Then all the people who were at the gate and the elders said, “We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem, 12 and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.”

So the nearer kinsman had the opportunity to redeem. This would have added to his estate, which would have been profitable for him. At first he was eager to redeem the land! But when he learned that he would have to redeem not only the land, but also Ruth and Naomi, his financial boon suddenly represents a potentially financial liability. Perhaps the cost of caring for two widows would outweigh the benefit of the increased land. Perhaps if Ruth only bears him one son he fear losing his property to the family line of Elimelech instead of himself. whatever the reason, he decides to pass, and the transfers the right of redemption to Boaz.

Let;s read to the end of the book.

Ruth 4:13–22 ESV

13 So Boaz took Ruth, and she became his wife. And he went in to her, and the Lord gave her conception, and she bore a son. 14 Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without a redeemer, and may his name be renowned in Israel! 15 He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.” 16 Then Naomi took the child and laid him on her lap and became his nurse. 17 And the women of the neighborhood gave him a name, saying, “A son has been born to Naomi.” They named him Obed. He was the father of Jesse, the father of David. 18 Now these are the generations of Perez: Perez fathered Hezron, 19 Hezron fathered Ram, Ram fathered Amminadab, 20 Amminadab fathered Nahshon, Nahshon fathered Salmon, 21 Salmon fathered Boaz, Boaz fathered Obed, 22 Obed fathered Jesse, and Jesse fathered David.

There are a few interesting details here. The first is that though Ruth bears the son, the women of the community say that a son has been born to Naomi. In many ways, though Ruth is a key character in the book, it seems that Naomi is actually the main character. This is less a book about the love story between Ruth and Boaz, and more about God’s provision for Naomi, and through Ruth and Boaz God’s provision for King David.

They name the child Obed, meaning one who serves. Its likely a shortened version of Obadiah, meaning servant of Yahweh.

Some have found the genealogy at the end of the book strange and out of place. It’s perfectly in place if we consider the purpose and intent of the author in penning this book, and the overall theme of the book.

And as we consider that, we will close our study of this book with these reminders and observations of God’s purpose

God’s Purpose: To Establish the King

Ruth sought a kinsman redeemer to provide children for her and Naomi. Boaz sought to perform his ethical responsibility for a woman he came to love. But through all these events, God’s purpose was to establish the godly line through which King David would come.

This book was written as a polemic to help establish the legitimacy of King David in the early part of his reign. It shows God’s divine providence to bring about His purposes in the lives of ordinary individuals. God accomplished his purposes through pain.

God accomplished his purposes in what seemed like mere happenstance.

God accomplished his purposes, even when Boaz and Ruth and Naomi had no idea what God was doing.

This is how God’s providence so often works. We are living our lives. Hopefully we are seeking to be living as dutifully as Boaz and Ruth were. But through it all, the same God who was at work then is at work now. Through Boaz and Ruth not only came King David, but ultimately King Jesus.

The provision of a savior came through the provision to Naomi and Ruth.

How do you think about your life? Do you view yourself as a vessel through which God will accomplish his purposes? Or do you think you exist for you?

In the hard times, do you trust that god is accomplishing his purposes and allow that knowledge to comfort you?

In good times, do you consider that perhaps God is using you to be in a position to bless others?

Do you look to the one who has provided all things, even His own Son Jesus Christ, that all who trust him would have the provision of eternal life, to you look to that one for your daily needs?

Romans 8:31–32 ESV

31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?

Our God is a God of provision. We don’t always get to see his purposes, but his providence is there, accomplishing His purposes.