Ruth: August 2015
Table of Contents
Ruth
Tamar. Rahab. Ruth. Bathsheba. Mary. Each one is blessed and honored to be named in the royal genealogy of our Saviour. Each one speaks to us of God’s right to act according to His sovereign will. “All things work together for good to them that love God, to them who are the called according to His purpose” (Rom. 8:28). Each one speaks to us of God’s need to act according to His heart and not according to man’s heart or faithfulness. Each one is a shining example of our God of all grace working according to His own purposes of love and blessing.
Faith lays hold on the heart of God and is blessed, not by what one deserves, but by what is in the heart of God. Ruth is a beautiful example of God’s heart toward each of us and His sovereign work for us and in us to secure our good according to the riches of His glory and grace.
Gleanings From Ruth
Many applications are made of the details of this beautiful book. There are two ways in which it may be viewed — (1) as actual history and (2) what is typified in the history. There are lessons to be gleaned from the actual facts and from the conduct of the persons recorded; there is also much instruction to be gathered from the typical meaning of the facts and persons, in their relation to Christ and His people.
In regard to the actual facts of the book, it is a perfect contrast to the Book of Judges. The last five chapters of Judges reveal the utter corruption into which Israel as a people had fallen, through the abuse of God’s grace in bringing them out of Egypt and in putting them into the possession of Canaan. Their moral state is summed up in one sentence: “In those days there was no king in Israel: every man did that which was right in his own eyes.” It is therefore with immense relief that we follow on to the Book of Ruth and discover that in the midst of all the moral failure of the people there were those who, with humility of mind and simplicity of faith, served the God of their fathers. This contrast is heightened if it is borne in mind that Micah’s priest (Judg. 17) and the Levite’s concubine (Judg. 19) both belonged to the place (Bethlehem-Judah) where Elimelech, Naomi, and Boaz dwelt. The light is the more intense from the density of the surrounding darkness.
All of Grace
There is another feature to be observed. We learn that through all the failure of His people, God was working in view of Messiah. Christ was always His object, and hence all these acts and personages that invite our attention are prophetic intimations of the true Deliverer of Israel, for here in Boaz and Ruth we are introduced to the direct line of His ancestry. From the fact of a poor widowed Moabite stranger being exalted to share in this blessed privilege, we learn how entirely all is of grace. And most conspicuously it was grace which raised up poor Ruth out of the dust and lifted her from the dunghill to set her among princes.
The Prophetic Teaching
As to the prophetic teaching of the book, surely Naomi is a type of the Jewish nation. The name of her husband was Elimelech, which means “my God, the King” or “to whom God is King.” In consequence of a famine (we need to remember that it is by famine God frequently tests His people) Elimelech and Naomi, with their two sons, had gone to sojourn in the country of Moab — abandoning the land of promise and blessing. There Elimelech died, and Naomi became a widow. She, as setting forth the nation, had lost her relationship with God the King and was thus bereft and desolate. So completely was this the case that her two sons, forgetful of their lineage, married Moabitish wives, but both died, and Naomi was doubly widowed, so that Naomi — “my delight” — became Mara — “bitterness.” But if God’s people forget Him, He remembers them and in various ways deals with them to bring them back to Himself (see Hosea 2:6-23).
The Jewish Remnant
Ruth, though a Moabitess, is plainly a type of the Jewish remnant which will, in the last days, be brought back into blessing. On Naomi’s return to the land (for she had heard how the Lord had visited His people in giving them bread), Ruth persisted, in the face of Naomi’s entreaties, in accompanying her; Orpah, having kissed her mother-in-law, went back to her own country. But the language of Ruth is, “Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me” (Ruth 1:16-17). She thus fully identified herself with Naomi, her people and her God.
No Claim but Grace
The question may occur as to how it is possible for a Moabitess to represent the remnant of Israel. It must be remembered that later, on account of His people’s sin, God gave them the name of Lo-ammi (“not My people”; Hosea 1:8-9). Their restoration and blessing will consequently be entirely a work of grace. Ruth, therefore, as a Gentile and thus destitute of all claim, is brought in as a typical figure to represent the fact that God will, in a future day, in virtue of the death of Christ, restore His people who had forfeited everything by their disobedience. What they had lost under responsibility He will give back (and how much more!) in His own purposes of grace.
The Kinsman-Redeemer
Boaz, who is the instrument of blessing, the kinsman-redeemer, is a type of the risen Christ. The name means “in Him is strength,” and it was he, on the failure of the nearest kinsman, who had the power of redemption. It was not possible for the nearer kinsman, who represents the law, to redeem the inheritance, for as the Apostle has written, if the inheritance be of the law, it is no more of promise, and Ruth, as typifying the remnant, must receive everything as the gift of pure grace. Boaz, therefore, on whom — though a kinsman — there was no claim, stepped in, and acting from his own heart of love and grace, bought the land and espoused Ruth to “raise up the name of the dead upon his inheritance.”
The Firstfruits
We may read, in this light, every action recorded in the book as full of interest and instruction. The first verse of chapter 2 introduces Boaz, the kinsman of Naomi’s husband, as a mighty man of wealth. It is in him that all blessing is centered, whether for Naomi or Ruth. Need urges Ruth to go and glean ears of corn, for it is always through our needs that we are led to Christ. Guided by unseen power, it was “her hap to light on a part of the field belonging to Boaz.” She at once found favor in his eyes, for he knew all her past history. He encouraged her heart by saying, “The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust” (Ruth 2:12). Grace marked all his dealings with her (vss. 14-17), and she returned to Naomi laden with the firstfruits of her blessing.
The Plea From Boaz
Naomi perceived the import of the attitude of Boaz, and Ruth, as instructed by her, “kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother-in-law” (Ruth 2:23). Furthermore, taught by Naomi, she, last of all, cast herself unreservedly upon the kindness and grace of Boaz, pleading but this one thing: “Thou art a near kinsman.” And truly Christ, though risen and glorified, was the seed of David according to the flesh. Such a plea could not be refused, and Boaz at once responded by promising all she had sought. He gave her, moreover, the earnest of the full blessing in the six measures of barley, and finally, as pointed out, he redeemed the inheritance and took Ruth to be his wife.
The Son
It may be noticed also that when Ruth bare a son, the neighbors said, “There is a son born to Naomi” (Ruth 4:17). So Christ was reckoned as born to the nation, as Isaiah speaks, “Unto us a child is born, unto us a son is given” (Isa. 9:6), and as the psalmist says, “The Lord shall count, when He writeth up the people, that this man [Christ] was born there [in Zion]” (Psa. 87:6).
Christian Friend (adapted)
Orpah and Ruth
The Spirit of God does not detain us with many details as to Orpah, but devotes the book to the history of her sister-in-law. Yet, as we may be sure, no injustice is done. Naomi’s good account of her is recorded. She fully and gratefully owns her kindness to the dead and the living. As a wife and as a daughter-in-law, in marriage and in widowhood, Orpah had conducted herself womanly and well. This was her due, and it is a right thing in the sight of God to appreciate and to acknowledge what is lovable in any.
Natural Affection
What an example of this we have in our blessed Lord Himself (Mark 10:21)! But natural amiability, however sincere, has never brought the will into subjection to God. The flesh is always opposed to the Spirit. Naomi’s affliction had quickened her desires after something better than Moab, and she would retrace her steps and return to the Lord, who, in His unchanging love, had again given His people bread. This tested Orpah. Her heart was in Moab, and she could go along with Naomi there, but let Naomi’s heart be set on God, His people, and His dwelling-place, and her real condition is disclosed. She broke the link with all she seemed to love and went back to her people and her gods, yet kind as ever, with the tenderest expressions of affection at parting. Self, however unsuspected, gained the victory. It was thus with the rich ruler (Matt. 19), though he sorrowed over it, for the people of the world, however amiable, never rise above the principles of the world, though the people of God may sink woefully below the principles of God.
Turning Back
This was true of Naomi at first. She was, as we know, full of complaint as to her lot, and she tried to dissuade her daughters-in-law from sharing it. They would have better prospects, she urged, in Moab than with her. In Canaan and among her people they would be but strangers, and she had no more sons to restore the link which death had broken. Why should they go?
Dangerous doctrine, perilous ministry this! In it the soul is made of no account, eternity is forgotten, and God, His goodness and His grace are wholly left out. Alas! it suited Orpah well, but was it not her ruin? How many a conviction of sin has been stifled, how often has an awakened conscience been overcome, how many a young heart has been deceived and turned aside by Christian parents through the hope of some worldly advantage for their children. “Putting their sons and even their daughters into the lion’s mouth,” as another has said, “yet praying God that he may not devour them.”
Singular Decision
Ruth, with singular firmness and decision, refused her mother’s counsel. She looked not on her destitution, but on the Lord and His people to whom she was going. Her heart’s desires were there, and her lips confessed in beautiful terms her resolve (Ruth 1:16-17). It was the happy decision of faith, and God blessed her. He led her on and finally revealed His purposes of grace in the unlooked-for blessings of redemption, made hers, though a Moabitess, by His will and by the faithfulness and love of Boaz.
W. B. (adapted)
Naomi and Ruth - Lessons for Today
We read in Romans 15:4 that “whatsoever things were written aforetime were written for our learning,” and this is certainly true of the Book of Ruth. It shows us how God was working for blessing to His people, even in the midst of all the heartache of the times of the judges. It shows us how He was looking ahead to the time when He would set His own choice of king on the throne of Israel. More than this, it typifies the fall and subsequent restoration of Israel as a nation, through God’s grace. But for us today, there are practical lessons that apply to our everyday life as Christians.
First of all, we see Elimelech and Naomi going down to live in the land of Moab, because there was a famine in the land of Israel. Before they left Egypt, God had told the children of Israel that He would bring them into “a land that floweth with milk and honey” (Deut. 11:9). How then was there a famine? It was because of their ways under the judges, where “every man did that which was right in his own eyes.” God was speaking to them, to exercise their hearts and to bring them to repentance and restoration to Himself.
The Path of Faith
So it is today. When the Lord allows difficulties in our lives, it is sometimes tempting to try to get out of them by going into worldly associations and leaving the path of faith. It is easy to allow human wisdom and human expediency to replace dependence on the Lord. But it is far better to go through the difficulties with the Lord and learn the lessons He has for us. In the end we will be far more blessed and God will be far more glorified than if we look for the easy way out of the problem.
The Trial
God did not allow Elimelech and Naomi to prosper in Moab; first Elimelech dies, leaving Naomi with their two sons Mahlon and Chilion. They married girls from Moab, but then both of the sons died, leaving Naomi alone with her two widowed daughters-in-law. This circumstance, while very sad, had the desired effect, for Naomi decided to return to the land of Israel. This took some time to happen, for they were in the land of Moab about ten years. So it is often in the lives of believers; God works slowly, always looking for and giving time for repentance. His desire for us is always blessing, and we see this exemplified in the life of Naomi. We must remember that God never allows a trial in our lives to go on any longer than is absolutely necessary to produce in us the good that He wishes. Every trial or test is carefully measured in His presence before being allowed in our lives.
Good News
There is another point to be noticed in Naomi’s life, namely, that while in the land of Moab, she heard that conditions had improved in Israel; “God had visited His people in giving them bread” (Ruth 1:6). How she heard this we are not told, but no doubt someone remembered her and saw to it that she was given the good news. So it should be among believers. If dear Christians are induced to leave the path of obedience to the Lord and go out into the world, let us not forget about them. Our hearts and prayers should be with them, using every opportunity to reach out to them and to encourage them. It is clear from the later chapters of Ruth that many remembered Naomi and were longing for her to return. The heart of God sought us when we were in our sins, and as Christians He continues His work in seeking those out of the way and bringing them back. The hearts of other believers should reflect the heart of the Chief Shepherd, in seeking to restore those who are away from Him.
The Return
When Naomi was on the way to the land of Israel, there comes a point when she tries to persuade both Orpah and Ruth to go back to the land of Moab. No doubt Naomi was a bit discouraged, uncertain of her reception in Israel and seeing no future for her daughters-in-law, whom she knew would normally be barred from entering into the congregation of Israel (Deut. 23:3). But she reckoned without the grace of God, who never turns His back on an earnest soul. While Orpah goes back, Ruth’s heart had evidently been touched, for she insists on coming with Naomi. Even though she had been in a path of disobedience, Naomi loved the Lord and no doubt had born a testimony to Him in a land characterized by idolatry. Chemosh, the chief god of the Moabites, was a frightful idol, and human sacrifices were connected with their worship. Ruth must have learned from Naomi about the true God and wanted to know more about Him.
We sometimes find this among believers today. A Christian may be in a path of disobedience, yet God honors anything to do with Himself as long as there is anything of Himself in it. He may use an unfaithful believer to witness for Him, as He used Naomi. Then Ruth, the object of her witness, was used in blessing to Naomi. Truly it must be said of God, “How unsearchable are His judgments, and His ways past finding out!” (Rom. 11:33). Ruth’s determination is remarkable, and she even invokes the name of Jehovah, showing that her heart had really laid hold of the Lord and who He was.
Encouraging One Another
The subsequent interaction of Ruth and Naomi shows us, in type, how a new believer and a more mature one can encourage one another. Ruth typifies a new Christian, in all the joy and enthusiasm of first love. Naomi typifies a more experienced one, who, although she has been through trials as a result of her own failure, yet has profited by them and thus brings to the younger one the measured spiritual intelligence and maturity which she has learned. Each encourages the other!
A Son Is Born
Finally, when Ruth has entered into the full blessing of the redemption of the inheritance and has become the wife of Boaz, she bears a son. But it is Naomi to whom the women spoke, telling her that her daughter-in-law was better to her than seven sons and that the child born would be a nourisher of her old age. When the child was named Obed, meaning “servant” or “worshipper,” the women once again said, “There is a son born to Naomi” (Ruth 4:17). As to natural order, the son was born to Ruth, who was related to Naomi only by a previous marriage. Yet Naomi is given, as it were, credit for his birth, for it was she who introduced Ruth to Israel’s God and who brought her into the place of blessing. So God delights to reward anything of Himself in our lives, and in a coming day, at the judgment seat of Christ, doubtless many of us will be surprised at what the Lord has found in our lives to reward. There is failure in every one of us, and as such, it will have to be burned up in that day. But what has been done for Christ will receive its reward.
The crowning of all this grace shown to Ruth is seen later, for Obed is the grandfather of David, and our Lord Jesus was born into this world in the same royal line. Truly, He is “able to do exceeding abundantly above all that we ask or think” (Eph. 3:20)!
W. J. Prost
Grace to the Needy
Few are they who lay hold of the grace of God without passing through hard circumstances that make them realize their need of relying on God’s grace. The Book of Ruth is an example of a family who departed from their country and fell into hard times and then returned to the place of their promised blessing. Ruth the Moabitess turned to God, counting on His grace. She stayed with her mother-in-law through those hard times. When Naomi’s God was hard against her, Ruth accompanied Naomi as she returned empty to her country and God. For Naomi to be taking Ruth along in her return to the land of Israel was an added shame, reminding her people of what had happened to the family. Naomi speaks of returning empty, of the bitterness of her soul and of the hardness of the Almighty. In all this Ruth took the low place, caring for her mother-in-law. She trusted in Israel’s God and did what her mother-in-law told her to do.
The Options
There were not many options for them, but in God’s law there was a provision for the poor to glean in the fields of others. This was where Ruth started. Whether Naomi was too overcome with sorrow or too old to glean, or both, we are not told, but it is here that we first hear Ruth speak of grace. She says to Naomi, “Let me now go to the field, and glean ears of corn [grain] after him in whose sight I shall find grace” (Ruth 2:2). This is a turning point in the story, for at this point, the hand of the Lord is no longer hard against them. Rather, His hand is guiding Ruth to happen upon the field of a man of wealth. Boaz can supply the need and, more so, he is disposed to help the needy. He says to her after inquiring about her identity, “Go not to glean in another field, neither go hence, but abide here fast by my maidens” (Ruth 2:8). The intent was not to restrict her but to provide more abundantly for her.
Why?
The kindness of Boaz causes her to say, “Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?” (Ruth 2:10). His answer was according to God’s heart toward the meek and contrite. Boaz says to her, “It hath fully been showed me, all that thou hast done unto thy mother-in-law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust” (Ruth 2:11-12). This response was not only the kindness of Boaz to her but was given of God as a response to what Ruth had said earlier in devotion to her mother-in-law: “Entreat me not to leave thee. ... Thy people shall be my people, and thy God my God” (Ruth 1:16). Boaz was a channel of God’s favor to them when they returned to the land God had given to Israel.
More Favor
As the conversation between Boaz and Ruth proceeds, we see that for each expression of dependence and appreciation that Ruth makes known to him, Boaz has an answer of favor. When she expresses her appreciation of his favor and of the comfort it was to her, he invites her to eat together with him and the reapers. He gives her food until she is satisfied, and then when he continues to give her more, she takes the extra to her mother-in-law in the evening. Grace gives generously according to the goodness of the giver.
This is followed by instructions from Boaz to the reapers to let her glean among the sheaves and to leave handfuls of purpose for her to glean. All this happened the first day and continued until the end of barley harvest and wheat harvest. This would have lasted for several weeks. Grace gives a double portion, that for the natural as well as the spiritual needs.
Up to this point the favor from Boaz was to restore food and sustenance that had been lost when the family left their inheritance in Bethlehem-Judah. But there was a greater destitution, for not only had they lost their inheritance in the land, but they had also lost their sons — the inheritors. This condition is even more difficult. But God’s grace has a remedy for this too.
Naomi’s Venture
Ruth had been the one who was providing sustenance for them, but now Naomi takes a venture in faith. She seeks rest for Ruth. Each one is looking out for the other. Her plan was to advise their kinsman that they had no children and needed some near kinsman to redeem them from this situation. Boaz was noble and would do nothing in secret. He set about to redeem publicly those who had lost all and to take Ruth as his wife, giving them an inheritance. This is what our Lord Jesus Christ has done for us at the present time. By accepting Him as our Kinsman-Redeemer, we are born into His family — we have eternal life.
For this to take place, it was necessary for Ruth to give up her own choice of a husband and follow Naomi’s word. Boaz comments on this when she appeared at his feet in the night; he said, “Blessed be thou of the Lord, my daughter: for thou hast showed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich” (Ruth 3:10). We cannot follow our own wills and expect grace to give us the best gift. A token of barley — six measures — was given to Ruth as proof of his care for her until the matter was completed. We may be assured the Lord will care for our temporal needs until He comes to take us as His bride.
The First Right of Redemption
One more obstacle needs to be removed for Boaz to perform all that he in grace desired to do, for he wanted to avoid any disputing afterward, as to what belonged to him. There was a kinsman who was nearer to Naomi. He must be given the first right of redeeming the destitute family. The kinsman who had this first right wanted to redeem the family until he was advised that it involved taking Ruth as wife and raising up a seed for Naomi’s family. This he declined to do, as it would mar his own inheritance, so Boaz is given the exclusive option to do so, which he promptly did. Perhaps it was because, being a grandson of Rahab, he realized what grace could do. The scriptural procedure of Deuteronomy 25:7-10 was followed (omitting the spitting in the face) regarding the removal of the shoe, which would be kept as a testimony in case there was any future claim for the redeemed woman. After this is settled, Boaz had exclusive rights to redeem all the inheritance of Elimelech’s family, and, also, he states that he was purchasing Ruth as his wife so he could raise up a seed upon the inheritance of the dead. It is a picture of resurrection life from Christ. The Lord Jesus has accomplished this for us and it enables us to enjoy Christ in glory. Soon He will take His bride to be with Him, as He promised. Thus, as Ruth was brought into the nearest relationship with Boaz, so we are brought into close relationship with Christ.
Naomi’s Child
When Ruth gave birth to a son, Naomi took him as her son. Again, Ruth surrenders all her own rights so that grace may give according the fullness of the Giver. So it says in Romans 11:5-6, “Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace.” The comment was made to Naomi that Ruth who loved her was better to her than seven sons. The complete surrender of her rights allowed her child to receive the inheritance of Boaz and Elimelech. It would not do for the child to be part Moabite and part Israelite. And yet everyone now remembers it was through Ruth that the blessing came to the house of David. May the Lord give us to refuse all human rights and trust completely in what grace gives to the needy. Ruth is an example of how to do that.
D. C. Buchanan
The Meeting in the Field of Boaz
“Oh that I knew where I might find Him!” was Job’s cry (Job 23:3). “When He hath found it” was the blessed word of the Lord Jesus (Luke 15:5). And, truly, when the heart deeply feels its need, it is not far from meeting with Him whose joy it is to meet that need.
So it was with Ruth. They had heard in the distant fields of Moab that the Lord had visited His people with bread; they had returned to the house of bread, two poor desolate widows with no resource but God, but what was the next thing? The bread was there, but how were they to get it? The simple faith of the outcast Moabitess lays hold of her true place and of the provision God had made in His Word for the stranger, the fatherless and the widow (Deut. 24:19). She has only to take her place as one who is nothing and has nothing, in order to claim God’s promise. And so she goes out in faith to cast herself upon the goodness of God, to glean after him in whose eyes she may find favor.
Where to Begin
Acres upon acres of harvest field stretch before her. She needs a little plot of some unknown friend in whose eyes she may find favor.
How is she to choose? She leaves the choice to God, and guided by His hand in that mysterious way, which down here seems chance, she lights upon a plot belonging to Elimelech’s friend, Naomi’s kinsman — that wealthy man, Boaz.
Favor to Sinners
So in simple language that the needy heart can understand, God points the needy to Him in whose eyes the stranger and the outcast may find favor. There is but One, the One who was born in the manger in Bethlehem, who ate with publicans and sinners, who went to be guest with a man who was a sinner, who suffered a woman who was a sinner to weep out her tears of repentance over His blessed feet, who hung between two sinners on Calvary’s cross, who took a sinner with Him into paradise — Jesus, the friend of sinners.
Boaz Speaks
Boaz, then, comes from Bethlehem, the house of bread, to meet the outcast woman who was seeking bread; his eye travels straight to her as she stoops to glean in the heat of the day, humbly following behind the reapers, taking the stranger’s place. Little rest has been hers as yet, says the steward, who knows his master’s heart. The meeting has come; how will the wealthy man receive the poor outcast?
It is most beautiful, yet simple, to see how God’s way of grace shines out in this meeting. First Boaz, calling her by the gentle name, “my daughter,” teaches her the first simple lesson: “Go not to glean in another field.” There is only one place where the sinner’s need can be met; there is only one person who can meet it.
Go Not to Another Field
Elimelech had wandered away to the fields of Moab and there had found only bitterness and death. Now God had drawn the outcast from the fields of Moab to the field of Boaz by a chain of love whose links Ruth could not have known at the time, and the lesson is driven home: “Go not to glean in another field.”
Are there not some who have tasted that the Lord is gracious, but who, nevertheless, have not learned this simple lesson? Are we, as believers, seeking satisfaction out of Christ? Are we trying to find something for our heart in the fields of Moab? This leads only to bitterness and emptiness.
The Bread of Life
How beautiful: “Jesus said unto them, I am the bread of life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst” (John 6:35). Thus the first lesson leads quickly to the second: “When thou art athirst, go unto the vessels, and drink of that which the young men have drawn” (Ruth 2:9). The well is deep, as the poor woman of Samaria truly said to the Lord, but He has drawn the water of life from the deep well of the heart of the Father, and now says to whosoever thirsts, “Let him take of the water of life freely” (Rev. 22:17). Jesus gives it: “He would have given thee living water” (John 4:10).
Perhaps some will say that this is all very simple; we know all this. That may be, but have we really learned what it is to be drawn from the fields of Moab to find that there is One and only One who can satisfy our hearts? Have we learned what it is to come as an empty sinner, one who has nothing, not even a title to God’s goodness, to be met by all the fullness of God’s grace in His own beloved Son? If we have, we will certainly not grumble at these simple things, but will bow down, like Ruth, before Him in joyful worship. We will not want to leave the field of Boaz.
H. H. Snell (adapted)
The Joy of Redemption
“If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold” (Lev. 25:25).
Redemption, as one has said, was no afterthought with our God; it was His purpose from the beginning. By the work of redemption He prepares the richest glory for His own blessed name and the fullest joy for His creatures. When the foundations of the earth were laid, “The morning stars sang together,” it is true, “and all the sons of God shouted for joy,” but the shouts of grace, when the new creation is finished by the bringing forth of the Head Stone, will be louder still. There never was such music and dancing in the house as when the poor prodigal returned and was received as one alive from the dead. Never had such affections been awakened within him before. Never had the father’s treasures been brought forth till then. The fatted calf, the ring, and the best robe had been laid up for that moment, and the father himself never had such a full joy in his child as when he fell on his neck and kissed him. And so it is in the wondrous ways of our God. Creation brought forth the resources of His love, wisdom and power, and heaven was glad through all its order; earth smiled beneath, the fair witness of his handy-work, but redemption has drawn forth greater treasures that were hid in God. Redemption has awakened more adoring joy and praise “in the presence of the angels,” and it has given new and greater affections to the children of men.
The Hindrance
And nothing now hinders us from sharing in these joys of the Father’s house but refusal to take the character and place of returned prodigals. It was the one who trusted in himself that said, “Thou never gavest me a kid.” He had never tasted of real gladness. The reason it seemed that no feast of fat things had ever been spread for him was because he drew upon himself as though he were something. He said, “These many years do I serve thee,” in reliance on his own sufficiency. He was of those who “trusted in themselves.” In that state our joy is hindered, when in the pride and vain conceit of our own sufficiency we do not come to God as prodigals. To come as such is the decreed way for the whole family of God, and it is their only spring of joy and triumph. So it is written, “Every creature which is in heaven, and in earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever” (Rev. 5:13).
Grace
Everything is to stand in grace. Love was of old, because God is love, and love was therefore made known in the work of creation, and that by communicating goodness and blessing. But love has found a fuller scope for expressing itself in the work of redemption, in bringing grace and showing mercy; this is its new character. (See 1 John 2:8.) Grace, the source and power of redemption, is “the glory that excelleth” (2 Cor. 3:10). The light that shone from heaven in grace and converting power around Saul of Tarsus was “above the brightness of the sun at midday.” Grace is the fullest and, indeed, the only worthy expression of the unsearchable riches of divine love. The heavens will rejoice in grace (Rev. 5:11-12), and Israel, as representing the joy of the earth, will in the end triumph in it also (Isa. 40:1; 61:10; Zeph. 3:14-15).
The Book of Ruth appears to me to have a very distinguished place, presenting as it does an illustration of the duties of the Kinsman-Redeemer (Lev. 25:25; Num. 35:19; Deut. 25:5) and the resulting joy of Israel, in the grace of God their Redeemer. The Lord their Redeemer will, through the riches of His grace, show His delight in them again, and their land shall be married.
Bible Treasury (adapted)
The Object of Ruth’s Faith
In Ruth 1 we see the admirable expression of Ruth’s faith. Indeed, it is admirable, for such is the character of all that comes from God. Did not Jesus Himself admire the centurion of Capernaum who through faith acknowledged his own unworthiness and the omnipotence of the Lord’s word to heal his servant?
Ruth 2 shows us different characteristics of this faith and the blessings that grace brings to it. Up to this point, Ruth’s faith was resting on the work of grace which God had done on behalf of His people, but her faith must have a personal object, and it is impossible for her not to find it. Ruth does not yet know the mighty man spoken of in Ruth 2:1, but she hopes to meet him on the basis of grace. Listen to her speak to Naomi: “Let me, I pray, go to the field and glean among the ears of corn after him in whose sight I shall find favor” (Ruth 2:2). Certainly God will guide her in this path. His providential grace brings her into the field of Boaz.
Grace Before Faith
Boaz comes from Bethlehem, calls out the blessing of the harvest to his servants (Psa. 129:8), and immediately notices Ruth in the midst of the reapers. Grace goes before faith.
What a touching beauty is in this first meeting of Boaz and Ruth! The words falling from the lips of this wealthy man resound like heavenly music in the ears of the poor stranger. How many are the favors here heaped up for Ruth. But wait: This chapter has yet fresh gestures of grace in store for her, and the following chapters others yet. They multiply and grow greater until they reach the bounds of eternity! What should Ruth say to all this? If faith is already admirable, how much more admirable is he who is faith’s object. What majesty united with deepest condescension, yes, with almost maternal tenderness are seen in him! He towers up like the pillar of brass in Solomon’s temple, he stoops to the most minute and delicate attentions of love, a love that has nothing in common with human passion, a love full of holy, merciful majesty, raising up its beloved object to himself after having consented to stoop to her level.
Understanding
the Resources of Grace
The understanding of the resources of grace does not come to us in a moment. These resources are ours according to the measure of our faith’s activity. Bit by bit Christ opens to us the enjoyment of the infinite treasures of His heart.
The first thing Ruth does is to fall on her face and bow down to the ground. Should she not be thankful when Boaz expresses himself in this way? In turn, Ruth opens her mouth. “Why,” she asks, “have I found favor in thine eyes, that thou shouldest regard me, seeing I am a foreigner?” I love this “why” that demonstrates the deep humility of this young woman: “I have no right,” she says, as it were, “to such favor.” She is not concerned with herself except to confess her unworthiness, but how she appreciates him! “You took notice of me when I was nothing to you!”
In Ruth Boaz sees the work of love, the fruit of faith. Her care for Naomi, a type of the afflicted, distressed people of God, had not escaped the master. Yes, this poor daughter of Moab was in spirit a true Israelite in whom there was no guile. Also as a true daughter of Abraham she had left her land and her family and had made her way to a people unknown to her. Boaz sets his seal of approval on such love and faith; then he offers her a reward: “Jehovah recompense thy work, and let thy reward be full from Jehovah the God of Israel, under whose wings thou art come to take refuge”! The reward is not faith’s object, but rather serves as its encouragement.
Ruth answers as Moses once did in Exodus 33:13. Boaz’s praise does not puff her up; she is well aware that all is grace and she desires to find yet more grace. She recognizes his authority over her and declares herself to be his unworthy servant. Then he singles her out for honor by inviting her to his feast. Ruth sits at Boaz’s table!
Growing in Grace and Truth
The fellowship that Ruth has just found at Boaz’s table does not cause her to forget her task. On the contrary, she draws new strength from it for fresh activity with more abundant and more blessed results than ever before. In order to be effective, our work must flow from what we have received for ourselves and it will be all the richer in results the greater the measure in which we have personally enjoyed the Lord’s presence.
Naomi’s heart is full of gratitude toward the man who had shown regard for Ruth when he might have rejected her as a foreigner. What sweet conversation is this exchange between these two God-fearing women! Ruth speaks the charming name of Boaz, and Naomi responds by giving thanks to Him who had not left off His kindness toward the living and the dead.
Experience
What a touching character Naomi displays! Ruth shows more the initial enthusiasm of young faith, whereas Naomi reveals the experience of a faith matured in the school of testing. Naomi helps her daughter-in-law to know him better: “The man is near of kin to us, one of those who have the right of our redemption.” Experience always goes hand in hand with intelligence. Naomi is aware of what is becoming in Israel; she knows the order that is to adorn God’s house. The counsels of Christian experience always bind souls to the family of God and to Christ just as Naomi’s counsels attach Ruth to those who surround Boaz.
These counsels, however, also separate her from every other field (Ruth 2:22). These other fields might well afford just as many ears to the gleaners, but they would lack the presence of the one to whom Ruth’s heart was henceforth indissolubly bound as well as the peace and joy that he dispenses. The experience of those who have grown old in the path of faith is precious, for such experience promotes a walk in holiness among the young! This voice of experience also will always understand how best to give thanks, for it knows the grace and kindness of the Lord in the past as well as in the present. Ruth cleaves to Boaz and dwells with her mother-in-law.
H. L. Rossier (adapted)
The Life of Faith
Ruth’s history illustrates the life of faith, as Abraham’s does, in parts and parcels. Ruth allied herself with the poverty of Naomi and with the wealth of Boaz. This is faith. It knows Jesus in rejection on earth and in all dignity and acceptableness in heaven. It adopts both as its own. Faith after this manner enjoys freedom before God and gets victory over the world.
Bible Treasury
He Chooses for Me
Giver of every gift,
Thy choice is best;
All-wise Eternal Love —
In Thee I rest.
Yielding to Thy wise hand,
Safe in Thy will —
Not asking why or how,
Let me be still.
Looking on things unseen,
By faith I see
Glory exceeding great
Working for me.
G. E. Troy