One day Naomi, her mother-in-law, said to her, My daughter, should I not try to find a home for you where you will be well-provided for? Is not bow as with whose servant girls you have been a kinsman of ours? Tonight he will be winnowing barley on the threshing floor. Wash and perfume yourself and put on your best clothes. Then go down to the threshing floor but don't let him know you were there until he is finished eating and drinking. When he lies down, note the place where he is lying. Then go and uncover his feet and lie down. He will tell you what to do. I will do whatever you say Ruth answered. So she went down to the threshing floor and did everything her mother-in-law told her to do. When bow as it finished eating and drinking and was in good spirits, he went over to lie down at the far end of the grain pile. Ruth approached quietly, uncovered his feet and lay down. In the middle of the night something startled the man and he turned and discovered a woman lying at his feet. Who are you, he asked? I am your servant Ruth, she said. Spread the corner of your garment over me since you are a kinsman redeemer. The Lord bless you my daughter, he replied. This kindness is greater than that which you showed earlier. You have not run after the younger men with a richer poor. And now my daughter, don't be afraid. I will do for you all you ask. All my fellow townsmen know that you are a woman of noble character. Although it is true that I am near of kin, there is a kinsman redeemer near than I. Stay here for the night. And in the morning if he wants to redeem, good, let him redeem. But if he is not willing as surely as the Lord lives, I will do it. So she lay at his feet until morning but got up before anyone could be recognized. And he said, don't let it be known that a woman came to the thrushing floor. He also said, bring me the shawl you were wearing and hold it out. When she did so he poured into its six measures of barley and put it on her. Then he went back to town. When Ruth came to her mother-in-law and Naomi asked, how did it go, my daughter? Then she told her everything boas had done for her and added, he gave me these six measures of barley saying, don't go back to your mother-in-law empty handed. Then Naomi said, wait, my daughter, until you find out what happens for the man will not rest until the matter is settled today.
Let's pray together shall we. Father come and help us. Come and teach us. We want to hear your voice. We want to know of you and we recognize our dependence upon you. Meet with us here we pray now for Jesus' sake. Amen.
A few months ago my scheduled Bible reading brought me to the gospel of Luke. On one particular morning I had one of those surprising experiences that Christians have from time to time. I was struck by a particular phrase that I must have read a hundred times but it was there staring up at me as if I had never seen it before. I had no recollection of ever reading it. It was as fresh to me as the morning newspaper. Admittedly it's a phrase that is only used one time in the entire New Testament, a seemingly insignificant little phrase that opens the first chapter of Luke's gospel. It reads like this, many have undertaken to draw up an account of the things that have been fulfilled among us. Just as they were handed down to us by those who from the first were eyewitnesses and servants of the Word. It hit me between the eyes like a bolt of lightning. What a phrase that is. To be a servant of the Word. I mean we all understand beloved that a preacher is to be a servant of Jesus Christ. And we also appreciate that the New Testament makes clear that a preacher is to be a servant of the Church. But what stimulated me so powerfully that morning some months ago was the unexpected reminder that as a preacher I am to be a servant of the Word. A servant of the inscripturated Word which in turn bears an unrelenting witness to the living Word Jesus Christ. One of the most renowned violinists of all time, Yahudi Manoon, was asked on one occasion if he would define the secret of his genius he responded with one word, surrender. The violinist must surrender himself to the violin. Well you see in much the same way the preacher must surrender himself to the Lordship of the Word. And what I mean by that is this. By the grace God supplies a preacher must do everything within his power to faithfully declare the spirit intended meaning of the sacred text. He must not preach what he wishes the text to say or what he thinks his congregation hopes he will say. He must always seek to say what God says. He must be a servant of the Word. And I can tell you this morning my friends to the glory of God that for all of my failings and inconsistencies many of which are undoubtedly evident to you. This has been my burden for nearly 20 years, not to advocate a theological system, not to proclaim what would garner favor in the eyes of someone from whom I might long for approval, but to be an honest student of the sacred text declaring a message that faithfully reflects the intention of God's Word. All of which understandably so must take place within the context of my severe limitations as a finite human being. Well you see it is this very commitment that is confronted by two serious challenges this morning. The cultural challenge and a contextual challenge to begin with culturally speaking we are separated from the story of Ruth by thousands of years. That fact alone leaves us at a severe disadvantage in terms of fully appreciating all that is taking place in this story. And you see dear friends this is the case in every culture. There were social practices and mores and customs in ancient Israel that today we know nothing about that are not recorded for us on the pages of the Word of God. Now of course the inspired storyteller is well acquainted with these customs and practices. He is living them and so are the people whom he originally tells this story, but we are not. And so some of the things that take place in this story will not be all together clear to us, especially now as we come to chapters 3 and 4. And so we try and do the best we can on the basis of what we hope to be educated deductions. But my friends when anybody speaks about these things as though they possess the definitive explanation, such a person is not revealing his intelligence at this particular point that rather his ignorance and perhaps more frankly his arrogance. Be mindful of the fact that many of our study-bibles can be among the worst culprits at this point. For example, we have already seen that Naomi refers to Boaz as a go-al, a kinsman redeemer. Though as we discovered last Lord's day, Ruth and Naomi's situation does not properly speaking call for the action of a kinsman redeemer as it's defined in the mosaic law. There appears to be then a cultural issue at work that we know very little about. In chapter 4 Boaz very tightly ties together two important actions he assumes to be the responsibility of a kinsman redeemer, marriage to Ruth and the purchase of family land. But again we've got something of a problem because there is no description of these two things being connected in the Old Testament legal codes. Was this then a customary practice in ancient Israel? And related to this we'll see this morning that Boaz speaks of a kinsman redeemer who happens to bear an even closer family relationship to Naomi and Ruth. Because of this Boaz seems to assume that he must defer to the priority of this nearer relative. But why is this the case since neither of these men were required by the law of God to marry Ruth? Was this priority of rights and expression of cultural propriety? Because we know the end of the story we know that the concept of an heir is important. And so some suggest that what Ruth and Boaz, Ruth and Naomi are asking Boaz to do in chapter 3 is the function as a labir to carry out the prescription of levert marriage. That is a brother marrying his late brothers childless widow for the purpose of raising up an heir to continue with dead brothers named. The problem is according to Deuteronomy chapter 25, the conditions surrounding levert marriage do not apply to this situation. No mention is ever made in this story of any of a limolex brothers. Presumably like he, they are also deceased. But even if there did happen to be a surviving brother, marriage at this point would be futile because according to chapter 1 Naomi is beyond childbearing years. This situation requires stand-ins for both the limolex and Naomi if an heir is to be born to them. So while it may be said that this resembles a levert kind of marriage, it's not a case of a true levert marriage is set forth in the law of God. In fact, nowhere does the Old Testament tie together the concept of a kinsman redeemer with that of levert marriage. Unfortunately, many of your study vitals do that very thing. But nowhere does the Old Testament make that connection. So again, we're left with the question, was this considered a standard cultural practice in Israel? Well beloved, I don't know if you're getting my drift, but what I'm trying to illustrate is simply this. Our ability to bridge these two cultures, the culture of Ruth, with our own culture is compromised by the fact that we don't have all the information we need regarding the cultural practices and customs of that day. Which means there are things about this story we will never know for certain, not this side of heaven. As one Old Testament scholar has said, the book of Ruth abounds in problems for which no final solution can ever be found since the materials for their solutions are denied us. So you see, in attempting to understand this story and to deal with the Bible in integrity, we face this significant cultural challenge. But beyond this, our desire to be faithful with the biblical text this morning is confronted by the fact that we also face a profound contextual challenge. And by this I'm not referring to the context of the story of Ruth, I'm referring to our context at this present moment on this day in this place with this congregation that is gathered here this morning. Because you see beloved, in the Hebrew text, this third chapter of Ruth is filled with words and phrases and innuendos and double entendres that by design are intended to be sexually suggested. Dear friends, this is not the case of an over-sexed mind reading meanings into what was never intended by the inspired storyteller. I'm talking about the fact that any Hebrew listener bearing any familiarity with the text of the Old Testament would have been very quick to hear terms and phrases that are intentionally loaded with sexual overtones and connotations. Now this may surprise you, my friends, but the fact of the matter is this happens frequently throughout the Old Testament. You say, no, that could never be, that's nasty, that's simple, no. No, the fact of the matter is friends, a first-year seminary student with one quarter of Hebrew under his belt could tell you the very same thing. Ironically, for all of our supposed openness to sexuality here in the 21st century, we are far more prudish than our Old Testament counterparts, I assure you. The fact of the matter is what they would deem on wholesome and what we would deem on wholesome would not correspond as much as you might think. But that's another discussion for another day. I bring this to your attention so that you will know there are things about this text I will refrain from explaining as thoroughly as I might otherwise do because of the nature of the people who are here this morning. To cut right to the chase, I want to respect the fact that as Christian parents, we might make different decisions regarding the content and manner of sexual discussions with our children. I want to honor the fact, beloved, that we see that business a bit differently, we who are Christians. Now, and I mean this without the slightest bit of humor whatsoever, if you as an adult would like to speak to me about this text in more definitive terms than I would be glad to do so because there is nothing here about which to be embarrassed. It's just that the content is more suited to an adult audience. Alright, well let's press ahead then. And please, please forgive me for this mammoth introduction, but we did need to establish some of this foundation before we move ahead. Now, what is the shape of Ruth chapter 3? What's the shape of this chapter? Amazingly, its key events take place during the period between a sunset and a sunrise in and of itself that are to supply something of a hint of the nature of what's about to take place. In verses 1-6, Knight has not yet fallen. The major players are Ruth and Naomi, and it's here we see the formulation of a daring plan. In verses 7-15, the scene changes profoundly. Knight has fully fallen and everything by design is now hidden in darkness. But as if illuminated by a single spotlight, Boaz and Ruth appear in stark relief against the surrounding shadows. The daring plan is given way to a midnight encounter. And then finally in verses 16-18, just before the rising of the sun, its Ruth and Naomi together again, back at home, their hearts racing, giving thoughtful consideration to an extravagant pledge. So there it is, a daring plan of midnight encounter, an extravagant pledge. One day, Naomi, Ruth's mother-in-law said to her, my daughter, should I not try to find a home for you where you will be well-provided for? Now, beloved, we have to be very careful that we don't read chapter 3 verse 1 in a vacuum. I've told you before this was a story that an all-probability was designed to be read and heard in one sitting at one point in time. And had we read now chapters 1 and 2 and come to chapter 3, we would see the significant shift that is taking place in this story, or maybe a better way of saying it is, the significant shift that is taking place in this relationship between Ruth and Naomi. Because you see, up until this point, the beauty in this story had revealed itself in Ruth's faithfulness to Naomi, and this was no small thing. Bitterness and self-absorption had so woven themselves into the fabric of her personality that Naomi had been a very, very difficult person to love. I would have found it extraordinarily difficult to love a woman like Naomi, and yet Ruth does that very thing. She was a woman who had grown ugly in her bitterness, and yet Ruth loved her. In a culture, I would remind you that defined the value of a woman on the basis of her connectedness to a man. In the midst of that culture, Ruth pledges herself to a woman, a widow, her mother-in-law, who is bitter. Ruth takes steps to provide for her, to care for her, to serve her. She was in every way, as we have discovered, a model of God's great has said his loyal love. And in large part, this is the very thing God uses to bring Naomi to life again. Ruth goes out to glean, remember? To provide for Naomi when Naomi is so utterly immobilized with bitterness that she can do nothing for herself. And there in the wonderful providence of God, Ruth meets Boaz, who answers her humility with overwhelming generosity and grace. And Naomi, she sees the hand of God in all of it. She has resurrected as it were. She has revived. Remember, verse 20, her testimony, Yahweh has not stopped showing his kindness to the living, and the daddy has not forgotten us. But the end of chapter 2 ends in a kind of unexpected way. I mean things look so optimistic earlier in the chapter. Boaz and Ruth and the provision of food, but by and by seven weeks pass. The harvest comes, they go. No further contact with Boaz occurs, at least not of any significance. And so for Ruth and Naomi, life resumes its former flavor. They are alone again just where they were at the end of chapter 1. The difference now, however, is that Naomi is not the woman she once was. God's has said, had brought her to life. God's has said, had revived her, and suddenly now we come to chapter 3. And it is not her own situation that consumes her. She is not altogether turned inward. Rather it is the well-being of her daughter-in-law, this daughter-in-law who had loved her through ten years of misery that becomes the preoccupation of her heart. And this encourages us, beloved, because for so long the love had been so utterly one-sided. Ruth, to Naomi, Ruth, to Naomi, but when the warmth of God's has said, melts Naomi's cold heart. It is the security of Ruth that becomes her burden. In fact, beloved it really is not even the desire for an air that drives Naomi at this point. If we let the text speak for itself, Naomi, so concerned is for the happiness of Ruth, for your tranquility is the idea, for your repose, so that you will be taken care of where you will be well provided for Ruth. I want rest for you. I want home security, provision, protection. I want this for you, moreover, Ruth. After ten years of loyal love toward me, this is a responsibility that I have for you now. Should I not try and find rest for you? I find it very interesting that Naomi does not simply say, well, you know, Ruth, God-sovereign providence has it all mapped out already. So we'll just disengage and see what happens. Hope things work out for you. No. Just like chapter two, see? Ruth doesn't sit around and say, well, Naomi, you know what, God is sovereign, so let's just see if someone shows up on our doorstep, knocks on the door with some grain and says, here, here's some food. No, I think I'll go out and get a job. Northern chapter four, does Boa simply say, well, because of my belief in the sovereignty and providence of God, I'll just sit back and see what happens to Ruth and Naomi. No, I'm going to take care of this business right now. Now, my friends, you see this ought to say something to us. In a book that so significantly sets forth the theme of the providence of God, we find God's people so diligently at work, not disengaging in the slightest. And this, you see, my friends, is not contradictory to God's sovereignty. Rather, it is the recognition that God works as we work. Now, yes, for those of you who want to be theologically precise, there is a chronological priority at work here. We work because God first works in us, but the point being, sovereignty is no license to passivity. It is no excuse for inactivity. We look at those two hundred houses being built across the street, and we don't say, you know what? Some of God's elected out there, isn't that neat? If they are, they'll show up the church someday. I guess God will save them. No, we recognize that we're the instruments God in the sovereign providence has appointed to take the message of the gospel. The sovereignty is not a license to inactivity, beloved. We work and God works. God works as we work. We work because God works, and Naomi, you see, understands this dialectic. I need to provide a home for you. In a very real sense, you see, we're not to think of Ruth as a Cinderella in need of a fairy godmother. She's got Yinta, right here. Yinta with a plan, a daring plan, verse two. Is not Boaz with whose servant girls you have been, a kinsman of ours? Tonight, he will be winnowing barley on the threshing floor, wash and perfume yourself and put on your best clothes. Then go down to the threshing floor, but don't let him know you were there until he is finished eating and drinking. When he lies down, note the place where he is lying, then go and uncover his feet and lie down. He will tell you what to do. She will be placed in a position of extreme vulnerability, won't she? And Ruth's allegiance to Naomi is astounding. I will do whatever you say, Ruth answered. So she went down to the threshing floor and did everything her mother-in-law told her to do. Two women from the Bible ran through my mind this week as I gave some consideration to this. You think of another wonderful woman in the Old Testament scriptures? Counseled by an older relative to take a particular course of action that we put her in a case of extreme vulnerability. Esther, if I perish, then I perish. And we come to the New Testament and we get a flavor of this beloved in the life of Mary herself. When Gabriel comes and lets her know that she will bear the very son of God apart from any intimate relationship with a man. And do you remember Mary's response? It is so profoundly different than the response of her cousin's husband, Zachariah, who fought a little bit with the angel, tossed with him a little bit. Do you remember how Mary responds? I am the Lord's bond servant. Let it be done as you have said. That's Ruth, right here. I will do whatever you say. She did everything her mother-in-law told her to do. Now, here's the plan. Bowas will be at the threshing floor tonight. How does Naomi know that he will be at the threshing floor tonight? I mean, after all friends, Bowas is the boss, huh? He owns the field. He doesn't do this work at the threshing floor. He hires guys to do work at the threshing floor. It would be unusual for him to be there, is the point I'm trying to make. How does Naomi know that he's going to be there tonight? We don't know how she knows. But the point is, she's made her business to know. Trust me, he'll be there tonight. Now, Ruth, dear daughter-in-law, here's the first step in the plan. Take a bath. Take a bath, Ruth, please. Take a bath. After all, we're not hyper Calvinists here. Let's not put God's sovereignty to a foolish test. If you want to make a positive impression on a man and you smell badly, take a bath. Okay? You've been taking this cleaning business far too seriously. Then step two. Put on some perfume. Step three. Put on your prettiest clothes. Those beautiful sandals that match it so perfectly. Now friends, there is a sense in which I'm teasing and a sense in which I am indebtederness. It is true that Naomi's goal is not merely to make Ruth alluring, but it most certainly includes this.
Aren't you glad to know that spirituality is no excuse for doubtiness and frumpiness? That is not piety, friends. We are not not sticks. Have you ever given consideration to how seriously the Bible addresses issues like physical appearance, the importance of the body, physical beauty, appearances that are pleasing to the eye? Let's not represent that kind of thing as somehow an expression of carnalty. It can become carnal, but the Bible certainly has an important place for it. More that is going on here. If you follow this language throughout the Old Testament, wash, perfume yourself, put on your best clothes. You quickly discover that this is a procedure associated with two significant events. Number one, it was the means of declaring the end of a period of mourning. David himself does this very thing, 2nd Samuel chapter 12. And secondly, it was the preparation of bride would make for her wedding and the consummation of that relationship. Naomi wants Ruth to communicate both of these things to Boaz. Morning from my dead husband is complete and I've prepared myself for marriage and all that goes along with it.
Then go down to the threshing floor, but don't let him know you are there. Literally don't let yourself be known by him until he is finished eating and drinking. When he lies down, note the place where he is lying. Now friends, we're city folks. You see, in the middle of the night I can walk out onto my street. And it's never as dark there as it is out in the country. In a rural context, you go up and visit Dan and Kathy Mack and Lake Barry S. So you get out there in a rural kind of setting. You can barely see your hand in front of your face. Take note where he lies down, Ruth, because no amount of darkness will hide your embarrassment if you approach the wrong guy. Then go and uncover his feet and lie down. He will tell you what to do. It is a daring plan far more daring than you may understand. You'd placed her all together at the mercy of this man. And friends, don't lose sight of the fact of the very first line of this story. When was it taking place? In the days of the judges, have you recently read the last couple of chapters in the book of judges? It is characterized as a time when men took what they wanted when they wanted it. The plan is formulated. Later that same night, the plan is implemented in a Midnight encounter, verse 7. When Boas had finished eating and drinking and was in good spirits, he went over to lie down at the far end of the grain pile. It has been a good day. In fact, we know from the rest of the story it has been a great harvest. It has been the best harvest for 10 years. The famine has ceased. God has caused the land to produce again. It has been a good harvest, a good season. It has been a good day. Now, finished off with good food and good wine. And Boas is a contented man. He is a happy man. He is looking up at the stars. And things are well with him. He is experiencing the Shalom of God. Aren't you glad to know, beloved, that authentic spirituality is not defined as a dower, somber, solemn, heavy disposition. A seticism has no place in the life of a person who is in covenant with the happy God. Sometimes, my friends, the people of the Bible make us nervous and uncomfortable because they tend to defy the very ways we have sought to define holiness. Boas lived out the principle of the Apostle Paul. Everything God created is good. And nothing is to be rejected if it is received with thanksgiving. God richly provides us with everything for our enjoyment. You know what, some Christians really, really don't believe that. Boas did. So did Jesus. By the way, Ruth approached quietly. Uncovered his feet and lay down. In the middle of the night, something startled the man and he turned and discovered a woman lying at his feet. Now friends, do you notice the delicacy of the storyteller at this point? Do you notice that he doesn't in this verse use their names? It's no longer Boas and Ruth. It's the man and the woman. They're anonymous. It's too private. It's not for our intrusion. It's like those intimate moments in the garden of Eden when God does not refer to them as Adam and Eve, but the man and the woman. Who are you here? It's dark. Don't forget. It's pitch black. Moreover, we know that from the rest of the Old Testament, religious prostitution often took place at threshing floors. It was regarded as an act of worship to the fertility gods who they are now and talks about it. It was dark. It was quiet. And you can imagine the terse whisper that breaks the silence. Who are you? I am your servant Ruth, she said. Spread the corner of your garment over me. Since you are a kinsman redeemer. The state it quite simply. It's a proposal for Mary. For people who like to suggest that the Bible teaches us a dating or courtship methodology, they've not read Ruth chapter three. I think we would all concur that this is not the particular method to use. You see this phrase, friends, spread the corner of your garment over me. Literally spread the corner of your skirt over me. That is a phrase that is used several times in the Old Testament as a euphemistic way of speaking about the intimacy between a man and a woman. Marry me, Boland. Make me your own. Cover me. Do you realize, beloved, that this is the very same language God uses when he speaks about his relationship to the nation of Israel? Listen to this. Then I passed by and saw you kicking about in your blood. And as you lay there in your blood, I said to you, live. I made you grow like a plant of the field. You grew up and developed and became the most beautiful of jewels. Your breasts were formed and your hair grew. You who were naked and bare. 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 to clear the sovereign Lord and you became mine. Now listen to this language. I bathed you with water and washed the blood from you and put ointments on you. I clothed you with an embroidered dress and put leather sandals on you. I dressed you in fine linen and covered you with costly garments. I adorned you with jewelry. I put bracelets on your arms and an necklace around your neck and I put a ring on your nose, your rings on your ears and a beautiful crown on your head. So you were adorned with gold and silver. Your clothes were a fine linen and costly fabric and embroidered cloth. Your food was fine, flour, honey and olive oil. You became very beautiful and rose to be a queen. I set my affection on you. And when the time was right for love, I married you and did everything and I powered to make you beautiful. And what do we discover, beloved? When we come to the New Testament, Ephesians chapter 5 uses the very same language to speak about Jesus and the church, doing everything to purify and cleanse and beautify that bride that would one day stand next to him for all of eternity. And Ruth is saying, Boaz, now you do this for me. And I want to tell you something, friends, her choice of words here is so intentional. What was Boaz's prayer for Ruth back in chapter 2, you remember? In the verse 12, we looked at it. Boaz prays for Ruth, may the Lord repay you for what you have done. Watch now. May you be richly rewarded by the Lord the God of Israel under whose wings you have come to take refuge. You see that word here, translated wings. It's the very same word Ruth uses in chapter 3 verse 9, translated garment. She uses that word you see to trigger Boaz's memory. It's something that had been shared between the two of them, an image that they had used in one another's presence. And it triggers, Boaz is thinking you say, that's the very thing I said to Ruth the first time we met. Only now the meaning of those words have become far more personal than Boaz ever intended. You hear what she's saying, Boaz? Boaz, you asked God to richly reward me, I who have come to take shelter under Yahweh's wing. I will have my full reward from Yahweh. When the man who voiced such a blessing spreads his wing over me in merit, make me your, take me as your own, cover me. And why may I ask this of you, she says? Since you are a kinsman, redeemer. You're the one near to our family able to deliver me from my dilemma. And friends, it is obvious that Boaz recognizes what Ruth is asking for. Look at his response in verse 10, the Lord bless you, my daughter. He pronounces a blessing, a covenant blessing. This guy, Boaz, I mean he just keeps getting better, it seems every single week beloved. What a man this Boaz is. You think of how he might have responded to the overtures of Ruth. He could have taken advantage of her physically and then subsequently blamed it all on her or Naomi. Hey, this is the kind of thing that goes on at brushing floors, you know. I thought she was a working girl. I know something about working girls. My mother Rayhab was a working girl, don't forget. Boaz's mother was Rayhab. Or he could have responded by chiding her. You could just see an American evangelical fundamentalist. What in the world are you doing here? Are you out of your mind? You're acting like a common prostitute. But that would have crushed her, destroyed her. Instead he pronounces a blessing on her. And then notice he praises her kindness, her has said, this kindness is greater than that which you showed earlier. What was her earlier expression of has said? Giving up everything to take care of Naomi chapter 2 verse 11. So what is this greater expression of has said? He states it in the next phrase. You have not run after the younger men, whether rich or poor. Now friends, right at this point, Boaz is one step ahead of Ruth. He has already determined that his answer to her request will require more than she has asked for. You say, well, art, how do you know that? Well, look at this phrase. You have not run after the younger men. That is to run after them for marriage. By the way, as a little side note, this is one of the greatest proofs that this is not a case of leveraged marriage because Boaz clearly implies that Ruth is free to marry whoever she wants. No legal obligations are in view at this point. And so he says in effect, you've not chosen a man on the basis of passion or money. You've not pursued after a younger poor man. The only reason for marriage then one would assume would be passion nor have you pursued a younger rich man. And the reason for marriage obviously at that point would be money. So what is Boaz implying? You've made yourself available to me because even though I am a much older man as a relative, it is within my means to help Naomi. That's why Boaz says this will add a reactive kindness is even greater than the earlier. Now my friends, Ruth has not asked for one thing on behalf of Naomi. Her request of Boaz was for marriage. And this was directed by Naomi whose soul concerned at least in the text was to provide a husband for Ruth. But Boaz has determined that answering that request will require more than what Ruth herself is asking for. He blesses her, he praises her. Now watch how he makes his pledge to her. And now my daughter, verse 11, don't be afraid. I will do for you all you ask. All that you ask, it sounds like he thinks Ruth is asking for more than marriage. Marriage was her request. All do everything that you've asked for. Again, Boaz believes that meeting her request will require more than she's initially asking for. I'll do all that you ask. And here's why. All my fellow townsman know that you are a woman of noble character. Ruth, you're a woman of substance. That's the idea. And you know what everybody knows it. Everybody knows it. They've seen you. They've watched you. They've seen your work ethic out in the fields. They've seen the manner with which you carry yourself, the tone that your speech takes. They're aware of your devotion and faithfulness to Naomi. They've heard your story. They know your testimony. You're a woman of substance and everybody knows it. Now friends, what makes this so amazing if you recall back in chapter 2 verse 1, Boaz was referred to by the storyteller as a man of standing. It's the same word to speak of Boaz that Boaz now uses of Ruth. So why did the storyteller purposely choose that word back in chapter 2 verse 1 when making this little parenthetical comment about Boaz? Because he knew that Boaz was going to make the same claim about Ruth in chapter 3 verse 11. He is a man of substance. She is a woman of substance. He wants us to know that they will correspond to one another. It's Genesis 2, suitable to one another. Yes, he is old and she is young. Yes, he is a Hebrew and she is a Moabite. Yes, he is rich and she is poor. But they are spiritual counterparts. They are soulmates in the best sense, two of a kind. We see them come together and we find ourselves wanting to cheer. Finally, how long we've waited for this. It says it should be Boaz and Ruth deserve each other. But then as it were with a right smile on his face, the storyteller interjects one final fact that postpones the party. In fact, he heightens the tension now to its greatest strain, almost offhandedly. Boaz says, although it's true that I am near of kin, there is a kinsman redeemer nearer than I. I wonder how that made Ruth feel. I wonder if it made her heart stop. I bet it did. Why didn't Naomi tell me? First 13, stay here for the night. And in the morning, if he wants to redeem, good, let him redeem. If he is not willing, as surely as the Lord lives, you hear that language of vow, I will do it right here until morning. Now friends, why must Boaz defer to this nearer relative? What has Ruth asked for? Ruth has asked for marriage. There is no prescription into law of God for this difference, this priority given to nearer relatives. No prescription into law of God related to the business of marriage. This is not a levert marriage. So what is Boaz thinking about? What is rattling around in his mind? What's the missing piece to this puzzle? The storyteller is not as yet seen fit to inform us of it. Only that whatever it is, it serves as a clear impediment to Boaz. What we do know, however, at this point is this. One way or another, Boaz will secure Ruth's future. But of course, we're all standing on the sidelines saying, we want Boaz. We want Boaz. We don't want the other guy. We want Boaz. That's what Ruth was saying on the sidelines too. I want Boaz. I don't want this other guy. So she lay at his feet until morning, but got up before anyone could be recognized. And he said, don't let it be known that a woman came to the threshing floor. What's the stake her reputation in his? Threshing floors were known as places where there was sex for hire. And yet before she leaves, he wants to provide her with an unmistakable pledge of his commitment. He also said, bring me the shawl you are wearing and hold it out. When she did so, he poured into its six measures of barley and put it on her. Then he went back to town. Son hasn't even come up yet. He's headed for town, back to Bethlehem. He's got business there and it can't wait. He wants to do for Ruth more than she has asked. We'll see it next week. Meanwhile, in these wee hours of the morning, under the weight of 80 pounds, I hope this is not indicative of how Boaz will expect Ruth to work subsequent to their marriage, under the weight of 80 pounds, Ruth heads for home. And there, pacing throughout the night, biting her fingernails, ringing her hands, is Naomi. Did I do the right thing? Were my instructions clear enough? Did I presume too much when Ruth came to her mother-in-law and Naomi asked, how did it go, my daughter? Now notice, friends, please, that in response to this question, the storyteller does not record Ruth's reply with direct speech. He simply supplies this general narrative summary. Then she told her everything Boaz had done for her. Now that was a lot, huh? The blessing, the praise, the promise, but all we have is this general summary. The storyteller doesn't care. But then you'll notice there is something that he does care about because he leaves the general behind and gets very specific, citing Ruth's very words. And in so doing, placing all the emphasis on this gift and what it means, what it means for whom? And she added, he gave me these six measures of barley saying, don't go back to your mother-in-law empty handed. It's a pledge, it's extravagant, and it was meant to send a message, not to Ruth, but to Naomi. Ruth asks Boaz for marriage. Boaz is bound in determined to do more. What did Naomi say when she returned back from Bethlehem? The Lord has brought me back empty. And what kinds of emptiness characterized her life? The emptiness of famine and the emptiness of childlessness? Boaz is saying your days of emptiness are now over, Naomi. This grain, which is an end to the emptiness of famine, is a down payment toward the ending of the second emptiness in your life. As one writer said it so matter-of-backly, the seed to fill the stomach was promise of the seed to fill the womb. Well, Naomi's final words to Ruth revealed that she grasped the meaning of Boaz's gift. Then Naomi said, wait, my daughter, sit still, cool your heels. Wait until you find out what happens for the man will not rest until the matter is settled, finished today. In so many ways beloved, it is a rerun of the Garden of Eden, only now in a fallen world. In that pristine state God brought a woman to that first man in order that he might embrace her and protect her and provide for her so that together they might walk in intimacy. And here you see it is even again, albeit in a fallen world in which the man takes the woman to himself in order that he might embrace her and protect her and provide for her. So that together they might walk in intimacy. And of course, as the New Testament people of God, we now know beloved what all of that was before shadow. The Garden of Eden, Ruth chapter three, every recorded intimate relationship between a man and a woman, all of it has always been intended to be a hint of how God himself and the greater and more eternal relationship would love his people. Not in Adam, not in Boaz, but in our Lord Jesus Christ, the second Adam, the greater Kinsman Redeemer of whom his father could say to people mindful of their great need, sit still, wait, this man will not rest until it is finished. He sees us in our need. He spreads his skirt over us. He takes us to be his own. He covers us with righteous robes. It is but for us. It is but for you to place yourself in all of your helplessness at his feet, helpless at the feet of the Redeemer. I will do for you all that you ask. It is the romance of redemption. If you bow your heads with me, please.