Word of Salvation – Vol. 46 No. 02 – January 2001

 

A Proposal of Marriage

 

Sermon by Rev. G. H. Milne on Ruth 3:1-10

Scripture Reading: Acts 2:36-47

 

Beloved people of God.

In the previous chapter Ruth became aware that the man who had blessed her, enabling her to glean sufficient food for herself and her mother-in-law Naomi, was in fact their closest relative, a name which in Hebrew means kinsman-redeemer.  Ruth’s two great problems were her lack of food and her widowhood.  As we can tell from these circumstances, the poor had to glean for their food.  We have seen that her famine has been relieved and we are about to see that her status of widowhood is to change – she is going to marry.

The scene in Chapter 3 is one of stark contrast with the scene we have been used to.  Instead of being in the bright sunlight with many people, now Boaz and Ruth are alone in a mysterious and dark atmosphere.  We, the readers of this story, are privy to the events and conversation.  Although what we witness is private and in darkness, it is as if the narrator of these events shines a solitary spotlight directly upon these main characters in this beautiful love story.

Added to this, the names of these two are not mentioned in the midst of this scene.  In Verse 8 we read about a man and a woman.  At this point they seem to be impersonal.  They appear to have lost their identity.  Unlike other events to date we notice that God and His providence also seem to be pushed into the background.  It’s almost as if God has hidden his eyes from this event.

There is also the suggestive element here.  Even to the modern reader, the thought is raised, has something inappropriate gone on here.  In ancient Israel, those who would have later read of these events, would also have wondered, because the threshing floor was synonymous with sexual compromise to the ancient Israelite.

Similar sub-themes, which we have already seen, are repeated, connecting this chapter with what has gone before.  Ruth is again given a role as one who mediates between Naomi and Boaz, although unlike Chapter 2, it is Naomi who shows the initiative, not Ruth.  Also, as we have already seen, Boaz is again the key person who settles matters, in anticipation of Chapter 4.  As these events unfold, we notice, firstly, Naomi’s initiative, and then Ruth’s forthright complicity.

1.  Naomi’s Initiative

Naomi’s suggestion here in Verse 1 is an initiative that can be understood in different ways.  In the first place, it is likely that she feels a great responsibility for ensuring Ruth’s well-being, because of her guilt.  Why would she be guilty?  Naomi and her husband had gone to live among pagans.  And while the primary responsibility must rest upon Elimelech who is now dead, Naomi, too, would have felt guilt.

She would also have given her approval to her sons to marry pagan wives.  In the case of one wife, who returned following the death of her husband, it appears she returned to her paganism.  In the case of Ruth we know that we see a converted woman.

We, too, live in a pagan society.  So much so, that it is increasingly obvious that Christianity is radically opposed to the dominant culture and vice versa.  As parents we should be very concerned about the cultural attack to which our children as well as ourselves are vulnerable.  The media, education, the arts are dominated by pagans.  These people are not just neutral, but they have an agenda, and as with all agendas that differ from the revealed will of God, it is an agenda initiated and patiently influenced by Satan.

Satan wants your children and my children.  He is a spiritual enemy who is using the pagans of this world to undermine your faith and drive our children away from the church.

What can we do about it?  We need to be opposing it politically and in every other way possible and not be complacent.  But we also need to ensure that our children are taught from an early age that when they marry, it is expected of them that they marry another Christian.  Practically we may be thwarted in this, but it is our responsibility to do all we can as parents to ensure that this will happen.

Yes, it turned out well for Ruth, but that doesn’t justify us to disobey God who teaches us that we are not to be unequally yoked with unbelievers.  It is likely that Naomi had residual guilt at this point, but we see that she is doing all she can to provide for this woman, now that she is her relative.  Her kindness and commitment to Ruth is unquestioned.

We also notice that Naomi begins to answer her own prayer, which is something we also see Boaz do.  Remember her prayer in the first chapter (vss.8,9) where she prayed for their well-being?  Well, now she begins to help bring that about.  Her faith is not a dead faith, it is a faith with works.  Yes, we are saved by faith alone, but faith is never alone.  Yes, pray hard and then endeavour to be the instrument by which God answers your prayers.  Don’t just pray for the lost, but go out and seek their conversion.

So, Naomi asks the question in Verse 1, “am I not responsible for your well-being?”  But notice again that she doesn’t just admit that she is, but she does something practical.  She suggests a plan.  We will talk about the propriety of this plan shortly, but let’s learn from this that we should take the initiative.

This is true of our life generally.  It is called “taking responsibility”.  You and I need to do that more.  We need to take responsibility to tell others about the Lord Jesus.  We need to take responsibility to try and initiate projects in the church for our outreach.  I don’t mean to act as lone rangers, but to try and encourage evangelism, ideas that properly should receive the blessing of the elders of the church.

And while this is important, it is equally important to realise that initiatives are not supposed to come from just the elders and minister.  As a matter of fact, the elders and minister might not be very good at coming up with ideas on ways to confront our culture with the claims of Christ.  It may well be your gift to see ways we can do that better.  Always remember, though, that others might not agree with our good ideas and we should always have the humility to let it rest, even though we know it is something worthwhile.

Well, what was this plan to provide for Ruth’s welfare?  Her plan was based on two planks.  The first plank was Boaz’s relationship to them.  Naomi outlines her plan in Verses 2-5.  Ruth is to go to the threshing floor at night.  She is to wait until Boaz has eaten and drunk, and then to lie down at his feet.

In Verse 2, she reminds Ruth that Boaz is their kinsman or relative, but this is not the Hebrew word Goel or kinsman-redeemer at this point.  But it is plain that his relationship and responsibilities, which might go with that, were part of her plan.  The fact that Boaz has been unusually kind to Ruth was a signal for Naomi, and an encouragement, to help Ruth pursue this relationship.  (Perhaps we have here a biblical precedent for matchmaking).

The second plank that comprised the gangway to Ruth’s well-being was the fact that Boaz was threshing the barley that night.  There would, in other words, be opportunity to liaise with Boaz in seclusion.  The process of threshing involved cartwheels or animal hooves trampling the grain still on the stalk, having been carried there in bundles by the workers.  Once the grain was separated from stalks, it was thrown into the air so that the light chaff would blow away from the grain.  The threshing floor would need to be in a place that was exposed to the wind.  This is probably why we read in Verse 6 that she went down to the threshing floor from Bethlehem.  There may have been an evening breeze that Boaz would take advantage of, since it seems that the threshing was in the evening.  In Verse 2, Naomi’s words suggest an emphasis that he would be threshing that particular night.

Once the grain was separated from the husk or the chaff, it was piled up into heaps.  The chaff was used as fuel for fire and the straw for stock food.  We can only speculate why Boaz would remain with the grain all night.  One possible reason is to protect the harvest from thieves.

So these were the two planks to Naomi’s plan, their relationship with Boaz and the opportune time to meet alone at the threshing floor.  Notice in Verse 3 that Ruth is told to wash and anoint herself and put on good clothes for this encounter.  Her use of perfume is not strange here.  As a matter of fact, scented oils in this society were often used in festival occasions like the bringing in of the harvest and rather than suggest cheapness of character, they were symbolic of someone having a good reputation.  We can discern this elsewhere in the Bible.

Notice that Ruth was not to initiate the contact.  In Verse 3 she is not to make herself known to the man immediately.  The verbal form here suggests that her presence was to be a secret until Boaz had finished his meal.  Naomi obviously wanted Boaz to be relaxed and in a good mood, if her plan was to work.

Here, again, we can see the example of Naomi using ingenuity to bring about a good purpose.  God wants us to plan and use our intelligence in achieving His good purposes.

Now the detail in Verse 4 can obviously be interpreted as something suspect and immoral, or as something virtuous.  Different scholars have pointed to the language and imagery here and have found it normally associated with what we might call the immoral or inappropriate.  There is no point in explaining in detail what some of this imagery might express.  Naomi’s plan was obviously a risky one in this regard.  Perhaps she was counting on Boaz not taking advantage of the situation.

However, the detail of uncovering the feet of Boaz may be best explained as something that would ensure that Boaz would awaken when he begins to feel the cold.  At this point the others nearby would be asleep, leaving only Boaz and Ruth to talk alone.  Nevertheless, this event raises several questions, which we can’t answer.  Why did Naomi adopt this unusual procedure.  Although arranged marriages were the norm, this particular method of courtship is unknown.

It may just be that if Boaz was to act as the kinsman redeemer – redeeming their land and marrying Ruth – then it was only this sort of initiative, which in Naomi’s mind was necessary to bring this about.  Perhaps Boaz might not have enquired further and realised his responsibility to Ruth and Naomi without this sort of radical matchmaking strategy.

Ruth, it seems, did exceed her promise of Verse 5.  Notice that she says “All that you say I will do”, and then in Verse 9, she seems to encourage Boaz beyond Naomi’s instructions.  But we know that nothing untoward happened here.  In verse 14 we see that she remained at his feet.  Boaz did not take advantage of this situation, but proved to be completely virtuous.  So Naomi has revealed her plan and put it into motion.  Now we see Ruth’s forthright complicity and this is our final point.

2.  Ruth’s Forthright Complicity

From Verse 6 we read what next transpires.  She lays down at Boaz’s feet after he has relaxed, or in the terms of Verse 7, “his heart was merry.”  This does not signify inebriation of any sort.  Secretly Ruth comes and lays down at his feet.  In Verse 8 we read what happened in the middle of the night.  That is to say, midnight.

The time may be important, because it should remind us of other key redemptive events that happen at midnight.  That was when the Lord slew the firstborn in Egypt.  It was when Samson escaped from an ambush at Gaza by removing the city gates.  In our Lord’s parable about the foolish virgins, this was the hour when the bridegroom returned with disastrous effect for the virgins without oil.

Boaz asks her who she is.  Her answer is significant.  Previously he had known her as the Moabitess with Naomi, now she identifies herself as just Ruth.  And by omitting the fact that she was from Moab, she is identifying herself now as a genuine Bethlehemite.  She also identifies herself as a close relative.  And in addressing him as a maidservant she has elevated herself from that of a stranger to an improved position in her standing.

Ruth is now more confident of her spiritual privileges and position.  We, too, should realise increasingly who we are.  It should always be with humility, but God wants us to enjoy our tremendous privileges as His adopted children.  The attitude should affect our confidence in a prayer – answering God and in His providential care for us.

And, in speaking of herself in this way, she is also showing that she is eligible for marriage.  Actually, Ruth is proposing marriage here – quite against custom, I might add.  The Hebrew phrase translated, “spread your garment over”, is not an invitation to immorality.  It is a standard phrase that represents marriage.  The Lord, through Ezekiel, describes his marriage to Israel in this way: “Then I passed by you and saw you, and behold, you were at the time for love; so I spread my skirt over you and covered your nakedness.  I also swore to you and entered into a covenant with you so that you became mine, declares the Lord God.”

And since Boaz does not take advantage, which would also be against his character and absolutely prohibited by the law that he lived by, his response in Verse 10 shows that he recognises that she has proposed marriage to him above younger men who might have seemed more desirable.

Another more subtle point which would have been obvious to the Hebrew reader, but which is not so obvious to us, is an important verbal connection with a previous verse.  Boaz had prayed that Ruth would be rewarded for her loyalty in Chapter 2 Verse 4, “under”, he says “whose wings you have come to seek refuge.”  This word ‘wing’ is the same word translated here ‘covering’ in Verse 9.

We see here this principle that we have noticed several times.  Ruth is urging Boaz to fulfil his own prayer.  And she is identifying God’s protection with that of Boaz’.  Notice, too, that she gives a good reason why Boaz should marry her: “For you are a close relative”.

Here we have this word Goel again – the kinsman-redeemer.  Ruth the Moabitess, recently delivered from paganism, repeats the teaching of the Word of God.  She claims here the promises of God.  He has promised that a kinsman-redeemer would look after the faithful poor in the land – a close relative would buy back their land, redeem it, if it had been sold perhaps because of poverty.  Ruth boldly claims that promise.  Remember that this love story is about redemption.  And we should stop here at this thought.  Just as Ruth claims the promise of redemption in material terms, so, too, are we to claim it spiritually.

Children, your baptism signifies something very important.  God has promised to include you among His people.  Baptism is an acting out of God’s promises.  What does God promise?  He promises to be your Redeemer, the one who pays the price for your sins, if you claim that promise from Him.  How do I do that?  I trust that Jesus’ death on the cross was sufficient to pay for my sins and that His life of perfect obedience to the law earned Him a righteousness or goodness that also becomes mine when I claim it by faith.

Ruth says: marry me because you are my redeemer.  We must say, make us part of your spotless bride, the church, because I claim the promises of God, that He will forgive my sin and grant me a perfect righteousness, credited to my account if I believe in Jesus.

And this promise is not just to covenant children, it is to “as many as the Lord our God calls”, as Peter says on the day of Pentecost, recorded for us in the book of Acts.  You who come from a non-Christian home like Ruth, God calls today.  Come, claim the promises of redemption, the payment of sin and a perfect righteousness so that God will accept you.

May all of us here heed the call of God in our lives.

Amen.