Word of Salvation – Vol. 46 No.14 – April 2001

 

Obed, the One Who Serves

 

Sermon by Rev G H Milne

on Ruth 4:10-22

Scripture Reading: Matthew 1:1-6 & 18-25

 

Beloved people of God.

Introduction:

We come to the close of the book of Ruth, a book that traces the history of the family of Elimelech, immigrants to Moab in search of food at a time of famine in Bethlehem in Judah, in the house of bread.  Death stalks the land and claims the lives of three men, leaving three childless women.  One, Orpah returns to her people and their gods.  One, Ruth returns with Naomi, her mother-in-law to her people and her God.

Forced into poverty, Ruth must glean in the harvested fields for scraps of grain left behind by the harvesters.

Ruth’s loyalty and diligence mark her out as a women of outstanding character.  Boaz the wealthy landowner and farmer takes pity on her and Naomi and provides grain.  Through Naomi’s plan, Ruth proposes to Boaz.  Boaz promises to fulfil his role as kinsman redeemer, purchase Naomi’s land and marry Ruth unless a closer relative chooses to redeem her.  He refuses, so Boaz, true to his word, redeems the land and marries Ruth.  And so we come to the climax of this beautiful and exciting love story.

As we pause briefly to gaze into the lives of the people we have come to know in the book of Ruth we will notice:
            the prophetic wish of the witnesses to the marriage.

Secondly we will notice:
            the involvement of the Lord God in bringing forth a son.

Thirdly we will dwell upon:
            the tender love of our heavenly Father in His provision of Obed.

Firstly then,

1.  The Prophetic Wish of the Witnesses to the Marriage

Last week we concluded with verse 10 where we see Boaz doing what he had promised – redeeming the land and confirming his interest in Ruth as his wife.

There were a number of people as well as the ten elders who all witnessed the transaction.  In verses 11 and 12 we read of a prayer, perhaps led by one individual echoing the sentiments of all present.  They invoke the Lord in this pious wish or prayer.

“May the Lord make the woman who is coming into your home like Rachel and Leah, both of whom built the house of Israel; and may you achieve wealth in Ephrathah and become famous in Bethlehem.”

Application:

This is a reminder that marriage should be bathed in prayer.  We remember to pray for people when they first get married and perhaps we pray for our own marriages, but when did we last pray for the marriages in our congregation?  Especially in this day when the institution is under attack, not just from individuals in society, but from the State itself, we need to uphold everyone in prayer, all relationships, including marriages.

The reason is obvious, blessing or happiness only comes to us from God and He wants to bless us, but He wants us to ask Him.

The word ‘woman’ here can also be translated ‘wife’ and has just been so used in verse 10.  This is a further recognition and confirmation that Ruth is herself a legitimate Bethlehemite, a citizen of the Kingdom of God.  She is no longer the foreigner, the outsider.  So much so, that she is being compared to two of the most famous Israelites.

It is an impressive prayer that she would be like Rachel and Leah, both whom built the house of Israel.  Rachel and Leah (along with Bilhah) had become the mothers of the tribal founders and leaders of Israel.

Though Rachel had been unable to bear children, later she was healed of that infirmity.  And so to pray that Ruth would be like Rachel and Leah was at least to pray for a fruitful womb.

But it may also point to the childless state of Naomi and Ruth which has been one part of their dilemma, and it may even be that an allusion is being made to the barrenness of Ruth.  After all, she had not given birth before though she had been married.  The clause that is added, “both of whom built the house of Israel,” exalts her status to that of an equivalence to these great women in Israel’s history.  Not only this, but the prayer includes the desire to see both fame and wealth come to Boaz.

Ephrathah, incidentally is the ancient name for Bethlehem.

The prayer continues in verse 12, “Moreover, may your house be like the house of Perez whom Tamar bore to Judah, through the offspring which the Lord shall give you by this young woman.”

Perez was already a famous ancestor, the head of an important clan.  Ruth’s offspring is being compared to Perez.  Perez was conceived when Tamar posing as a prostitute became pregnant to Judah.  Perez, one of twins was the first born and his name means breaking out, which pointed to the subsequent importance of his clan.  Ruth was to be similar in some ways to Tamar.

Like Tamar, she was a foreigner and like Tamar, she was important in preserving the family line threatened by extinction.  So, by association, the pious wish is that Ruth will give birth to a child that preserves the line of Elimelech and begins an important dynasty.

Application:

These prayers are very specific and ask for great things for others.  Have you prayed for great things to happen?  Or are you the pessimist who thinks God cannot change anything – His hands are tied.

William Carey, the famous Missionary to India, used to say this, “Attempt great things for God and believe great things of God.”  We need to recapture some of the enthusiasm of the Church of former ages.  But it has to be an enthusiasm that trusts in God – in other words that prays to God.

These prayers have pointed to the role of Israel’s God in these events, and we will discover this in more detail as we read on.

Our second point then,

2.  The Involvement of the Lord God in Bringing Forth A Son

The focus has now shifted from the parents to the son and, in verse 13, we read the simple marriage details and the conception of a son.  That Ruth may have been infertile is given added credence here in verse 13.  We are told that the prayer was answered and “The Lord enabled her to conceive.”

In the cases of Abimelech’s wife and maids, Rebecca, Rachel, Hannah and Sarah, four out of five of these case, barren women bore children following prayer.  The latter four women were, of course, important in Bible history, and we must not infer that God will always perform such healing today, although He may do.  Nevertheless, here we see God’s power was displayed.

Of course this is true for any conception.  It all happens because of the sovereign power of God working mightily in His providential rule in all events.  But that this is highlighted here shows that something more is intended.  God’s unusual interest in this child is being clearly stated.

And when the women in the next verse say to Naomi, “Blessed is the Lord who has not left you without a redeemer today, and may his name become famous in Israel,” an unusual turn of phrase alerts us even more to the special nature of this birth.

This phrase “who has not left you” is unique wording in the Bible – it occurs nowhere else – something important is being stressed.  God’s intervention or action is said here to be something He did not do.  Literally, this means God “did not cause to cease for you.”

In other words God did not allow tragedy, which would have been the normal and expected cause of events, including the inability to bear children, as well as the tragedy of famine and all the hardship that entailed as well.  Or, to put it another way, God intervened by preventing these things to continue – which otherwise would have.  Notice how God prevented these tragedies, the tragedy of no offspring and of famine symbolised in an unredeemed land.

Application:

There is a general truth here that God prevents tragedy in our lives that would destroy our hope and our eternal security.  Romans 8 speaks of that.  But this unique form of wording is saying much more than this.  You see, the tragedy of the barrenness of Naomi and Ruth and their poverty were prevented by God through bringing a son, who is identified here as a redeemer.

For any here who have not embraced the Lord Jesus Christ as their Redeemer, as the one who pays the ransom price by dying upon the cross for sin, then you need to hear this.  The only way that the tragedy of your spiritual famine and spiritual barrenness will be prevented is if God intervenes to prevent this tragedy.

The wonderful thing is that He has.  He has intervened in sending His own Son to be a redeemer for all those who believe.  But we must trust or believe in the Son here.

Like Naomi in verse 16, we must embrace the promised deliverer, even as she embraces the little child in her arms.

Notice then that the child is said to be the Goel, the kinsman-redeemer.  And he is Naomi’s redeemer.  What is meant here?  We have after all talked about Boaz and another unnamed relative being redeemers and of Boaz redeeming the land.

We will discover the meaning as we notice finally, the tender love of our heavenly Father in His provision of Obed.

3.  The Tender Love of Our Heavenly Father in His Provision of Obed

Properly speaking, Naomi is the one redeemed (rather than her land), and this son is her redeemer.  He is the one who will claim the land by right for Elimelech, Naomi and Chillion and Mahlon and one of their widows Ruth.  In redeeming the land, Naomi is delivered from her poverty.

We see yet a further blessing is invoked by the women.  “May his name become famous”, they cry out in verse 14.  But notice that this fame is not that of a local clan leader like Perez, but his fame is to be national, “in all Israel.”

In verse 15 we have confirmation that this son will not only solve her poverty through redeeming the land, but will also solve her condition of childlessness.  The phrase, restorer of life, includes the idea that of resolving her childless condition; and the phrase, Sustainer, means one who nourishes with food and therefore will resolve completely her condition of famine.

Ruth’s role is again emphasised.  Her extraordinary love is highlighted and she is said to be better to Naomi than seven sons would be.  Seven was an ideal number for the Jews, and seven sons meant prosperity, security and protection.  But Ruth’s relationship is even better for Naomi.  This is an exalted and exaggerated statement, and it points us forward to verse 17.

Notice that Naomi takes the child and becomes his nurse.  The word nurse can also mean foster mother or guardian.  Then what seems to us quite a strange conclusion is drawn by these women neighbours: “A son has been born to Naomi.”

There is another unusual event you may have picked up here as well.  The neighbouring women even name the boy.  They call him Obed.  Usually when a name is stressed, its meaning is found in the immediate context, but that doesn’t seem to be the case here.  Obed means, “one who works or serves”, and a good guess is that this describes his role as the redeemer of his grand adoptive mother.

Application:

Here in this charming and touching scene we have Ruth’s son handed over to Naomi who now, to all intents and purpose, brings him up as his mother.

The joys of being a grandparent are evident here.  And grandparents, I hope you’re not being too indulgent with your grandchildren.  Why is it that grand-parents will give things or allow behaviour that they wouldn’t give or allow their own children?

But there is another point we should make.  Not all people get married or those who do cannot necessarily bear children, or they lose their children.  Here in this scene we are pointed to a truth in Scripture that is often overlooked.  Yes, a full quiver is a blessing, but other relationships, too, can be just as fulfilling, just as important and just as crucial for fulfilling the dominion mandate to rule the world and bring it into subjection for King Jesus as having your own children.

Naomi and Obed are not related by blood, and yet here is a beautiful relationship that will prove highly significant in the founding of a royal dynasty.  Sometimes God seems to pass us by and others seem to get the blessing.  Perhaps our cry is like Naomi’s in chapter 1:21, “I went out full, but the Lord has brought me back empty.  Why do you call me Naomi, since the Lord has witnessed against me and the Almighty has afflicted me?”

What a bitter and heart rending complaint.  Who cannot have sympathy for this dear woman or any one in a similar state?  And yet the story of the book of Ruth is also a story of resolving Naomi’s anguish, the tragedy of no children and no food.  The point is this, God can use you and bless you and make up for what you may be missing in your life in a marvellous way.

But notice again the more profound point of the book of Ruth.  Obed is the father of Jesse, the father of David.  Unlike Naomi and Ruth and Boaz, we have been aware of who they are, and the final resolution to their problems and the problems of all men.  Just think how it must have been for them.

But they and we can now look back at the pain, at the tragic loss of loved ones, at the poverty, at the chance encounter with Boaz, at the liaison on the threshing floor, at the unwillingness of the nearer kinsman to redeem the land, at the plan of Naomi, the marriage and the birth of a son, and the prayers of people and of the women neighbours.

And what is our conclusion?  Like Job their latter end was greater than their beginning.  Their role in the history of redemption, far more glorious.  The seeming chance events, pieces of a puzzle, solved by the inscrutable power and wisdom of a Holy God of love and compassion.  The prayers of the people and the women neighbours, really prophecies which were even more remarkable than their initial fulfilment, for they pointed to the genealogy of Jesse and of David.

Application:

We have stressed it all along that like the book of Esther, this book, too, is overwhelming about the sovereignty of God in the lives of simple men and women like us, bringing about His glorious purposes.

Let’s remember that it is true of our lives, too.  Begin to live with a firmer faith that God is overruling in what might seem a hopeless tragic life to you.

And, of course, the mention of David takes us beyond Bethlehem, beyond Israel, to the Anointed King to come from David’s loins.

Notice in the genealogy that we have in Matthew, that it is identical except three woman are mentioned there.  “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.  To Abraham was born Isaac; and to Isaac, Jacob; and to Jacob, Judah and his brothers; and to Judah were born Perez and Zerah by Tamar; and to Perez was born Hezron; and to Hezron, Ram; and to Ram was born Amminadab; and to Amminadab, Nahshon; and to Nahshon, Salmon; and to Salmon was born Boaz by Rahab; and to Boaz was born Obed by Ruth; and to Obed, Jesse; and to Jesse was born David the king.” (Mat.1:1-6)

Two women with a past, and all three foreigners and yet highlighted in this genealogy.  Why?  I don’t think there is any doubt about it.  God’s wider purpose to redeem from every tribe, nation and tongue is evident in these women – glorious women of faith.

A prostitute, a drug addict, a thief?  Whatever we may be, the Son of God came to pay the price for those sins, too.  A foreigner, a stranger to the Church of God?  Jesus came for those outside the Covenant community as well.

Application:

Can we not discern an application here?  Yes it doesn’t matter who I am or what I have done, Christ will cleanse so that I am new again, untainted again, pure and holy in His sight.

But who will take this message out to the foreigner and the prostitute and the drug addict and the thief, and the ones who sacrifice at the altar of the god called sport, if we are not doing it?

Yes Naomi has her redeemer: Obed, the one who serves.  But too many in our own community do not yet possess the One who did not come to be served, but to serve and to give His life as a ransom for many.

May God use us all in the week ahead to bear witness to the transaction of redemption that we know has taken place and to the identity of our Obed, the one who serves: Our blessed Lord Jesus Christ.

Shall we pray?