SHAQAT

The Hebrew verb "SHAQAT" is rather fascinating.

It makes it's OT debut in Genesis 6 describing the earth which has become corrupt (Gen. 6:11-12). And then God immediately uses it to describe what He is going to do to the world. He's going to "destroy" all flesh (6:13, 17). And eventually, He vows never to "destroy" all flesh again (Gen. 9:11, 15).

Later, it is used eight times, to describe the destroying of Sodom and Gomorrah, both in Abraham's discussion with Yahweh and in the events that follow (Gen. 18-19).

It is used to describe Onan's insolent behavior toward his brother's wife, Tamar. Literally, he "destroys" his seed on the ground so that his brother has no offspring (Gen. 38:9). And for this wickedness, the Lord killed him (38:10).

While the plague of frogs is said to have "destroyed" the land of Egypt (Ex. 8:20), it is this same word that describes the "Destroyer" who comes on the night of Passover as the tenth plague on Egypt, to kill the firstborn (12:23).

When Israel turns to idolatry at the foot of Sinai, God tells Moses to go back down to the people because they have "destroyed" themselves (Ex. 32:7, cf. Dt. 9:12). Of course it is typically translated "corrupted," but this word seems to call for stronger language. We brush off corruption as a purely 'spiritual' or 'ceremonial' infelicity. But God says that Israel is doing to themselves what He has previously done to the whole world in the flood and what he did to Sodom and Gomorrah.

This is consistent with Deuteronomy's description of idolatry as well: making carved images is an act of suicide, self destruction (Dt. 4:16, 25, 9:12, 31:29). And this continues in Judges as well where Israel's wickedness is described as "corruption/destruction" (Jdg. 2:19). The Midianites come in such great numbers they "destroy" the land (Jdg. 6:4-5), and ultimately the civil waring between the tribes of Israel brings great "destruction" (Jdg. 20:21, 25, 35, 42).

The nearer relative to Ruth who decides not to marry Ruth and redeem her land does not do it because he would "destroy" his own inheritance (Ruth. 4:6). He is an Onan refusing his obligation to his brother.

In Hebrew poetry, SHAQAT becomes a noun which is frequently translated as "the pit" which is a euphemism for death/hades/the place of destruction.

Much of this indicates that God's destruction of people is frequently merely finishing off what they started themselves. Their acts of evil and idolatry are acts of suicide, self-destruction, and when God brings destruction, it is merely more of the same.

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Naomi in Egypt

When Naomi describes her situation as "bitter" (Ruth 1:13, 20) she is like Israel in bondage, a slave in a foreign land (Ex. 1:14).

But if the bitter herbs of Passover are meant to recall that bitter service (12:8), then there is a kind of bitterness of heart before the Lord which is the prelude to freedom, the barrenness before fruitfulness (e.g. 1 Sam. 1:10).

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Twenty-Eighth Sunday in Trinity: Ruth 4

Opening Prayer: Gracious Father, we come to you now in faith, believing that this is your Word and that by the power of the Spirit it will not return to you void. Make these your words food for our souls, strengthen us, correct us, turn us to you that we might know real joy, real peace, and so may your word return to you bearing fruit. Through Jesus…

Introduction
We come now to the end of Ruth, and we see the house of Elimelech restored and his name preserved in honor. This is brought about through the selfless courage of a faithful Moabite woman and Boaz the redeemer. But ultimately it is all the covenant mercy of God.

Redemption
The book of Ruth opens and closes with “tens” (1:4, 4:2, 18-22). Ten is the number of “Words” of Yahweh (Ex. 34:28, Dt. 4:13), and it is the number of times Israel rebelled in the wilderness (Num. 14:22). Boaz says that Naomi is selling a portion of the field that belonged to Elimelech (4:3), and Boaz says that he wanted the near kinsman to know about this opportunity. He says literally that he wanted to “uncover his ears” just like Ruth uncovered the feet of Boaz (3:4, 7). Boaz presents the opportunity to redeem Elimelech’s inheritance in two distinct steps. First the land is offered (1:3-4) then the levirate duty to Ruth (1:5). This appears to be so that it is clear which part of the offer the near kinsman objects to. The near kinsman fears for his own inheritance (1:6). A portion of the levirate law is recorded as the near kinsman’s sandal is removed (4:8), and Boaz calls upon the elders and the people to be witnesses of the wedding (4:9-10). And the witnesses in turn bless the new bride and groom (4:11-12). The blessing of the witnesses is two-fold: that Ruth would be like Rachel and Leah and that the house of Boaz would be like the house of Perez the son of Tamar (4:11-12, cf. Gen. 38).

A Son is Born
The Lord gives Ruth conception, and she bears a son (4:13). The women speak with Naomi and bless the Lord and Naomi’s redeemer, and they call upon God to make this son a Moses who brings Exodus which restores life and be a provider for Naomi in her old age (4:15). Naomi becomes the nurse of her own grandchild which is itself miraculous, but this indicates that not only has the barrenness of Ruth been removed but so has Naomi’s (4:16). It’s the “neighbor women” who call the “son born to Naomi” Obed which means servant or worshipper (cf. Num. 3-4). The involvement of the neighbor women may have been customary, but it at least suggests that this son is born to the broader community-family. A son has been born to Israel by Ruth and Naomi. The book closes with the “generations of Perez.” Not only do the names take us back to the book of Genesis but so does the “Toldoth” formula (e.g. Gen. 2:4, 5:1, 6:9, etc.). King David, according to the Genesis allusion, will be like a Noah and an Abraham. The last paragraph reveals that the curse of God on the illegitimate birth of Perez has now been undone since David is the tenth generation and will be permitted to enter the assembly of the Lord (Dt. 23:2). This also suggests that Obed ought to be understood as meaning “worshipper.” Not only will David be a Boaz-like ruler, he will restore faithful worship to the house of Israel.

Applications & Conclusions
The book of Ruth is a gospel story: a son is born to a Mary, and the house of the dead is brought back to life (4:11-12, cf. Eph. 2:1). Notice also that this salvation is accomplished through gentile women (cf. Rom. 11:15). And this salvation is for worship.

The final blessing of the women reveals that beneath all the toil, beneath all of the restlessness (1:9, 3:1, 18), it has been Yahweh at work all the time (4:14-15). And this is all the more startling when spread over generations (4:18-22). And this is the God you serve.

In the Name of the Father, Son, and Holy Spirit, Amen!

Closing Prayer: Our Father, you are faithful. You always come to the rescue of your people. You always hear the humble pray. We thank you and praise you that you are at work and that you do not rest when we are hurting. You are not resting while we are confused and unsure. You do not rest while we suffer, but you are the Redeemer God, the God who acts, the God who hears, the God who plans and executes judgments, and you do this even while we grow old and die, you do this generation after generation, and you will do it until all your enemies have been put down, until the earth is full of the knowledge of the Lord as the waters cover the sea. And therefore we praise you, we worship you, and we place our trust in you, through Jesus Christ our Lord, who taught us to pray, singing…

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Twenty-Seventh Sunday in Trinity: Ruth 3

Introduction
We’ve been introduced to the mighty man, Boaz, the redeemer of Naomi and Ruth, and now we see more of Ruth and her might.

The Levirate Law
The salvation that Boaz brings to Elimelech’s family is based upon a specific provision in the Old Testament law called the “levirate law.” This provided for a family of brothers where one had died and left no heir. The episode of Judah and Tamar is an early example of this principle (Gen. 38:1-30). Later it is codified under Moses (Dt. 25:5-10). This action is for the preservation of the “name” of the dead brother, but the overarching point of the actions of Boaz is to “redeem” the family of Elimelech.

Covenant Kindness, Might, and Commitment
Notice that Ruth is called the daughter of Naomi and Boaz (3:1, cf. 2:2, 2:8, 2:22, 3:10, 11, 16, 18). The narrative suggests that Boaz is in the process of becoming Naomi’s husband, but this is also more broadly what it means to be part of the covenant people of God. The episode pays particular attention to the “feet” of Boaz (3:4, 7, 8, 14). Uncovering the feet of Boaz can have sexual overtones, but the point is a symbolic action of submission and marriage. Ruth asks Boaz for the very thing that Boaz has already noted about her. She asks him to take her under his wing (3:9, cf. 2:12). Ruth sees the close connection between covenant with God and her family. Boaz is impressed and says, “You have done better in your lovingkindness at the end than at the beginning” (3:10). It’s good to remember that Boaz was probably literally old enough to be her father, and therefore he praises her for her wisdom in not going after some younger fellow (3:10). A woman of wisdom is a KHAYIL woman (Pr. 12:4, 31:10, 31:29), and Boaz says that the “whole gate of the city” knows that Ruth is a KHAYIL woman. Previously, it was noted that this commonly refers to mighty warriors, and frequently, this word is also used to describe the army of some nation (e.g. Ex. 14, Jer. 35:11, Ez. 37:10, etc.), and this is why Ruth is better than seven sons (4:15). One use of this word in other contexts is a description of a woman in labor (Ps. 48:7, Jer. 50:43, Mic. 4:9). Ruth’s covenant oath to Naomi included the promise that where “you lodge, I will lodge…” (1:16). In the interview with Boaz, he instructs her to “lodge” with him (3:13). This is revealing in both directions: this is confirmation of the marriage-like commitment that Ruth was entering in her oath to Naomi as well as the covenant-like request that Ruth is making of Boaz.

Who are you, Israel?
This is the fifth time we’ve had a question of identification: 1:19 (Naomi), 2:5 (Ruth), 2:19 (Boaz), 3:9 (Ruth), and 3:16 (Ruth). Of those five, there are three that are specifically “who?” questions, and they all refer to Ruth (2:5, 3:9, 3:16), progressively revealing Ruth’s character. And this question applies more broadly to Israel as a whole. We already noted that Ruth is being filled by Boaz, and this filling is a reversal of Naomi’s emptiness. This becomes explicit when Ruth comes home to Naomi with barley because Boaz insists that she not return to Naomi “empty” (3:17). Naomi is being filled by Boaz through Ruth. Israel is a nation who will be blessed by their Redeemer through outsiders. Naomi says to wait until Ruth knows what will happen because Boaz will not rest until this proposal has been settled. This word for “rest” is the same used in Joshua and Judges to describe the “land having rest from war” during and after the conquest (Josh. 11:23, 14:15, Jdg. 3:11, 3:30, 5:31, 8:28, etc.). Boaz is acting like a judge to bring rest to the land of Israel through the care of Ruth and Naomi. Throughout the narrative Boaz is referred to as the “man” and Ruth is referred to as the “woman,” and this language suggests that Boaz and Ruth are a new Adam and Eve. Notice that this man, like Adam, goes to sleep and wakes up to find a woman.

Conclusions & Applications
This is a new creation story: the story goes from darkness to light, from death to life, from striving to Sabbath, from barrenness to the birth of a son, and in the center of the story is this reversal story. Ruth the Moabitess is a reversal of Noah’s sons (Gen. 9:20-24), a reversal of Lot’s daughters (Gen. 19:30-38), a more righteous Tamar (Gen. 38), a reversal of the Moabite harlotry (Num. 25:1ff), and in every story there is some sort of Adam made vulnerable in a scandalous situation. And Boaz and Ruth could easily be seen as scandalous, but this all points again to God the Redeemer who became a vulnerable Adam on a scandalous cross and gave a son to another “Mara” (Jn. 19:26). And this is the KHAYIL of God, the power of the cross, and the promise of the gospel that will overrun this world and set all to right.

And we are called to cultivate this excellence in our lives. One of the things that is obvious is how bold and courageous Ruth and Boaz are. They take chances, and they are fearless. Be fearless in uncovering sin: it is scandalous to point out sin or confront sin, and it’s embarrassing to confess it, but you are the army of God. Be fearless in facing hardship and danger: commit yourself to the care of your God, plead with him in prayer, and then worship him with thanksgiving. Be fearless as you face the world: God is saving this world through bringing prostitutes and Moabites into the kingdom. There’s something in the Trinity that loves the scandal of bringing worlds out of nothing, light out of darkness, life out of death. And we are called to follow in this and glory in it.

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Twenty-Sixth Sunday in Trinity: Ruth 2:1-23

Opening Prayer: Gracious Father, we thank you that you have sent your only Son to be our life and light. We thank you that you have also given us His Spirit. Grant us grace now to hear your word rightly, to love you more fully, and to walk faithfully before you.

Introduction
We considered the sharp contrasts last week between Ruth and Naomi, and yet we have also noted that despite Israel’s failures God is still visiting his people, still giving bread to the hungry (1:6, 22). The point is that God’s people always need a great Savior, and this “Mary” will bring life to Israel though the birth of a son.

Boaz the Relative
Boaz was the son of Rahab of Jericho (Mt. 1:5, cf. Ruth 4:20-21, Josh. 2:1ff), and this gives us some important insight into who Boaz is and what makes him such a “great” and “mighty” man (2:1). Gideon and Jephthah were also called “gibor khayil” (Jdg. 6:12, cf. 1 Sam. 9:1, 1 Kg. 11:28, 2 Kg. 5:1). Khayil can also mean “competent” (Gen. 47:6). Boaz contrasts sharply with Elimelech: his name probably means something related to “strength,” but it is clear fairly quickly that his strength is in his generosity, in his kindness, and in his diligence. Boaz did not leave the land when times got tough, he trusted God through the difficulties expecting to be raised up in due time.

The Field
Ruth asks Naomi’s permission to glean in the field (2:2). There was a “field” around every city which was divided according to the inheritance of various families (e.g. Lev. 25:34). Certain portions of the field might be sold in hard times, but they would be returned in the year of Jubilee (Lev. 25:13-17, 28-31). The idea of gleaning behind the harvesters is part of Israel’s legal code for the protection of the poor (Lev. 19:9-10, 23:22, Dt. 24:19-22). The “field” in Bethlehem is contrasted here with the “fields” of Moab (1:1, 2, 6, 22).

Finding Grace
Ruth says that she wants to go into the field in order to gather after one in whom she finds “grace” (2:2). This is the same word used to describe the “grace” that Noah found in the eyes of the Lord (Gen. 6:8). It is this very expression that Ruth uses when she bows down before Boaz (2:10, 13). Boaz calls Ruth his “daughter” (2:8) and entreats Ruth to stay with his “young women” (2:8-9). This attention that Boaz shows Ruth is fairly extraordinary, but Boaz is most impressed with Ruth’s commitment to the God of Israel, “under whose wings” she has come for refuge (2:12). The “wings” of God is a reference back to the Exodus when God bore his people on “eagles’ wings” (Ex. 19:4, Dt. 32:9-12) as well as the wings of the cherubim that overshadowed the mercy seat in the Most Holy Place (Ex. 25:20, 37:9). To be under the “wings” of Yahweh is to be covered in blood, in the care of his covenant. Boaz’s kindness extends further when he invites her to eat with him, giving her more than enough (2:14), and she is “filled” despite Naomi’s emptiness. Boaz also orders that his men not only allow her to gather after them but that they intentionally leave extra stalks for her (2:15-16). As Ruth “clung” to Naomi (1:14), Boaz now instructs Ruth to “cling” to his young women (2:8) and young men (2:21), and she does (2:23). Salvation is found in clinging to the people of God.

Conclusions & Applications
Ruth returns to Naomi “full,” and Naomi cannot help but bless Yahweh who has not forgotten his covenant mercy and kindness (2:17-20). This is of course a huge reversal of her previous statements (1:20-21). But this is what grace does, and we should be hungry for more.

Naomi tells Ruth that this man Boaz is their Near Redeemer (2:20). This word describes God’s redemption of Israel from Egypt (Ex. 6:6, 15:13), and forms the basis upon which Israel is to live like freemen: A redeemer is one who frees a slave (Lev. 25:47-55), buys back land or an inheritance (Lev. 25:25-34), or even avenges murder (Num. 35:9-29, Dt. 19, Josh. 20:2-9). Redemption is also an act of substitution before the Lord (Lev. 27:14-34). And the one appointed to these tasks was a near relative (Lev. 25:48-49).

Ultimately, all of this is about our Lord Jesus who is our Savior-Brother, our Near Redeemer (Ps. 19:15, Is. 43:1, Tit. 2:14, 1 Pet. 1:18). And this is good news for our families (Mk. 3:35), and it means that we have become Kinsmen-Redeemers to one another and to our communities, to the lost, to the hungry, to the barren, and to the bitter.

In the Name of the Father, Son, and Holy Spirit, Amen!

Closing Prayer: King Father, you have truly blessed beyond anything we could have expected. You sent your Son to die for us while we were still sinners. While we were still your enemies, you came for us. You claimed us as your family, your relatives, and you intervened on our behalf. We thank you and praise you and ask you to give us the grace to live this way for others both those in our own families and all of our neighbors. Through Jesus Christ our Lord, who taught us to pray, singing…

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Bethlehem in Uproar

When Naomi and Ruth return to Bethlehem, the whole city is in an "uproar" because of them (1:19). The word for “uproar” is used to describe armies in panicked confusion (Dt. 7:23), the shouts that accompany the ark of the covenant (1 Sam. 4:5), the acclamation of a king (1 Kg. 1:45), and the noise of a multitude (Mic. 2:12).

Why does the writer tell us this? What is it about the return of Naomi that produces this response? Or is this a word that is meant to tip off readers to a particularly important typological meaning? If the latter, what?

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Twenty-Fifth Sunday in Trinity: Ruth 1:7-22

Opening Prayer: Our Father, I ask that you would be with us now by your Holy Spirit, your Word is sharper than any two-edged sword, and therefore we ask that you would cut us open. Reveal our hearts, expose our sins, and make us more like Jesus that we may share in his life and be equipped to serve those around us, through Jesus Christ our Lord, Amen!

Introduction
We noted last week that Elimelech had all the appearances of faithlessness. This week we consider the significant contrast between Ruth and Naomi.

Naomi is Israel
Notice how the trek back to Bethlehem proceeds: Naomi and her daughter in-laws begin to return to Judah (1:7), and only after this journey has begun, does Naomi send Orpah and Ruth back. This creates a double meaning to the word “return.” The word “return” is used 12 times in Ruth 1 and just three other times in the book. Return may mean going back to Bethlehem or going back to Moab. Naomi, Orpah, and Ruth are between the lands, and this creates a sort of wilderness situation between Moab and the Promised Land. Remember that Israel came out of Egypt a “mixed multitude” and now Naomi has too, but instead of welcoming the gentiles, she seeks to send them home. Notice that Naomi’s attempt at getting Ruth and Orpah to turn back to their “mothers’ houses” is based upon arguments that specifically remind us of Sarah. She says that there are no more children in her womb, meaning that her womb is past child bearing. She also says that she is too old for a husband. Finally, she insists that even if she had a husband and could bear children, even if she conceived twin sons that very night, Ruth and Orpah don’t want to wait for them. It’s impossible, Naomi says. And Naomi stands for Israel in the days of the judges when they have despaired in their sins.

Ruth is Israel
But God visits his people with salvation through sometimes surprising means. Somehow Ruth has come to know Yahweh despite the dysfunctional family she married into, and she is determined to “cling” to Naomi (1:14). This is the same word used to describe the way a man is to cling to his wife (Gen. 2:24), but this language is also used in Deuteronomy to contrast faithfulness (4:4, 10:20, 11:22, 13:4, 30:20) and unfaithfulness (13:17, 28:21, 28:60). The calling of Israel has been to fight idolatry and assimilate gentile believers into their midst but to make no covenant with unbelievers (Dt. 7:2). The irony is that while Naomi’s family disobeyed and made marriage covenants with Moabite women, Ruth is a gentile who is “clinging” to Naomi in order that she might “cling” to God (1:16-17). And now Naomi is trying to send Ruth back to her pagan family, back to her “gods” (1:15). She doesn’t mind gentiles when they might bring her something in return, but she tries to get rid of them when they don’t seem to serve a helpful purpose. Nevertheless, Ruth swears loyalty to Naomi, Israel, and to the God of Israel, and she “returns” from the country of Moab (1:22). This is all the more striking because she is a member of a people that God has cursed vehemently (Dt. 23:3-6). Naomi can only speak about her bitterness, but Ruth binds herself in a marriage-like covenant to Yahweh and his people. Ruth is doing what Naomi and Israel should have been doing all along. The pagan is more righteous than the Israelite. In the Hebrew Bible, Ruth is found in the “Writings”, amidst the Wisdom Literature, and one easy connection is this contrast between Naomi and Ruth, a woman of folly and a woman of wisdom (compare Pr. 9:13, 14:1 with 1:20, 9:1-6, 31:10ff).

Conclusions & Applications
While Ruth is clinging to what God has given to her, Naomi is clinging to her bitterness (1:8, 13, 20-21). Bitterness, Hebrews says, is a root that when it is grown defiles many (12:15), and bitterness, Moses insists, is the opposite of the covenant loyalty required by God (Dt. 29:14-18).

In one sense, we are always “returning” somewhere. Our lives are full of turns and returns. The only question is to where are we turning, where are we returning to? The word “return” is important in Scripture because the most important “turn” is the turning of repentance (e.g. Ez. 18:30-32). Ruth shows us an example of tenacious and heartfelt repentance. Naomi shows us an example of expedient repentance. Who are you?

In the Name of the Father, Son, and Holy Spirit, Amen!

Closing Prayer: Gracious Father, we thank you that you have not turned away from us, but you have come near us in Jesus and that you have given us his Spirit. Give us new hearts, O God, turn us and we will be turned. Give us new spirits, and we will be saved. Turn us that we may live. And we ask in particular that you would deal with us. Root out our sins, dig out our bitterness, and cast far away from us. Give us courage and grace to cling to you and never let go. And we ask this in the strong name of Jesus who taught us to pray, singing…

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Twenty-Third Sunday in Trinity: Ruth 1:1-6

Opening Prayer: Gracious Father, we come now before you because we are hungry. We live in a land that is growing more and more barren. We live in a land of famine, and therefore we ask for you to feed us. You gave bread to your people in the wilderness, and you have given us Jesus who is the bread of life. Feed us now by your Word, through your Spirit, that might know you, love you, and follow you.

Introduction
Ruth opens with a pretty desperate scene of famine, barrenness, and death.

Days of the Judges
The book opens with chronological information placing the events of Ruth in the period of the Judges. The traditional date of the Exodus is around 1445 B.C., and if we tack on the forty years in the wilderness and the conquest of Canaan under Joshua, that puts us around 1350 B.C. Which makes the period of the judges run from that point until Saul is anointed King around 1050 B.C. It’s likely that the events of Ruth are taking place somewhere between 1150-1100ish. Remember too that this story is written in the time of David (Ruth 4:22).

We’ve Heard This Story Before
Bethlehem is near where Rachel, Jacob’s wife, was buried, on the way to Ephrath (Gen. 35:19). This is where the name Ephrathite comes from: Ephrath or Ephratha is apparently the old name for Bethlehem (cf. Gen. 48:7). One of the striking aspects of the beginning of Ruth are the multiple echoes of other stories that are evident from the start. “A certain man of Bethlehem, Judah…” is reminiscent of two very odd stories that have just concluded the book of Judges. The first has a man leaving Bethlehem (like Elimelech) (Jdgs. 17:7-8), and the other is related by its connection to Bethlehem. These stories seem to be commenting on the degeneration of Israel and the failure of the Levites in particular. Both have a very simple moral that includes the injunction not to leave Bethlehem. So that invites us to be a little suspicious of Elimelech at the first. At the same time, this is not the first time in Scripture we have seen a man moving his family to a new land due to famine. Abraham, Isaac, and Jacob all did it (Gen. 12:10, 26:1, 42:5). But that was before the conquest. After the conquest, famine was not supposed to plague the land of Canaan unless they were unfaithful, a curse that would fall upon Israel if they were unfaithful to the covenant (Dt. 28:48, 32:24). And proof of the curse of God is the fact that instead of coming up out of the land blessed and prospering as Abraham, Isaac, (and Jacob), Elimelech and his sons die there (Ruth 1:3, 6). It’s reasonable to suggest that the state of the Levites in Bethlehem is directly related to the general state of the city. There is no food because the law of God has ceased to be their food, and the story of Eli and his sons is probably exemplary of this (1 Sam. 2:12-17). There are ironies woven through the text here: there is a famine in “Bethlehem”, the “house of bread.” Elimelech’s name means “my God is king” and yet he’s leaving the promised land of his God. Another allusion is bound up in Elimelech’s destination: Elimelech takes his family to the land of Moab. Moab was the son of the older daughter of Lot by incest (Gen. 19:37). Thus, interestingly, in a matter of verses we have two “daughters” in Moab again, and once again the problem is that there is no man for them (Ruth 1:11). This land was given to Lot, and therefore was not part of the promise land (Dt. 2:9), and Moab was not known for its friendliness (e.g. Num. 22-23, Judg. 3, 11). The story of Lot in Gen. 19 has a number of parallels to the story in Judges 19.

Curse, Death, and Famine
There is death in the land and in the family of Elimelech. There’s a famine of bread and men. Notice that after getting married, they dwelled in the land for 10 years before the two sons died. This means that there was barrenness in the family. Not only is Naomi “barren” through the death of her husband, her sons do not raise up any children, and then Naomi becomes barren through the death of her sons (1:11). This reminds us of Samuel’s mother, another barren woman, who lived in this same general era. All forms of barrenness are related. And this is part of understanding the exhaustive nature of the covenant. The covenant extends to all of life. God wants all of us, and this is ultimately so that he might bless all of it. There is no compartmentalizing of sin, and this also relates to the broader body of Christ. When one member suffers, we all suffer. Remember Achan, but also remember Jesus.
Naomi hears that Yahweh has “visited” his people. This word is not a throwaway. The first time this word shows up in the Old Testament is in Gen. 21:1 where God visits barren Sarah and blesses her with conception. The word is used several times during the story of Joseph to describe Joseph being placed in places of authority, being raised up from humiliation, being blessed. Later, when Joseph is dying, he tells his brothers that God will “visit” Israel and bring them up out of the land of Egypt (Gen. 50:24-25). And it is this same word that describes Yahweh’s activity toward Israel as he comes to deliver Israel out of bondage in Israel (Ex. 3:16, 4:31). Another use of this word is to count/list/enumerate (e.g. Num. 1-4).
Naomi urges her daughter in-laws to return to their mothers’ houses in order that Yahweh might give them “rest” in the house of a husband (1:9). This is the same word used to describe the camps of Israel on their way to the land of Canaan (Num. 10:33), and later the rest that Israel enjoy in the land (1 Kgs. 8:56 cf. Ps. 23:2, 95:11). When Solomon describes the rest, he particularly associates it with Yahweh keeping his “good promise” to Moses. In Psalm 132, it is particularly associated with God’s resting place in the Temple with the ark (Ps. 132:8, 14). Isaiah prophesies of Christ and says that his “resting place” shall be glorious (Is. 11:10). Ruth follows Naomi to find this resting place.

Conclusions & Applications
What are you running away from? All the appearances are that Elimelech was running away from challenges and difficulties he should have stayed to face. If it’s hard now, running is only going to make it worse.

Husbands are called to give their wives rest. They are called to create a Promised Land rest for their wives. Their homes must be places of Sabbath rest.

Finally, remember how God visits his people. He feeds them; he gives them life. He bestows mercy. In the midst of their failure, in the midst of their famine, in the midst of their barrenness, he visits them and gives them bread.

In the Name of the Father, Son, and Holy Spirit, Amen!

Closing Prayer: Gracious Father, we thank you that you have visited us, that you have forgiven us and delivered us, and that you feed us and give us life. Give us strength to follow you. Through Jesus our Lord, who taught us to pray, singing…

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A Kahyil Woman

So here's something cool: As it turns out, the book of Ruth is the story of a Moabite woman named Ruth and her Hebrew mother in-law Naomi. To this point everyone's in the know. But read on. In the course of the story, Ruth approaches Boaz in the middle of the night and asks him to 'spread his wings' over her, that is, to play the part of the kinsman-redeemer and marry her. In the course of this conversation, Boaz praises Ruth and blesses her. He says that Ruth is known among all the city's inhabitants as being a virtuous woman. But the word there for 'virtuous' is the Hebrew word 'kahyil' which is usually used to describe a courageous man of arms, a warrior. Ruth is a valiant warrior-woman. But what's really neat is the fact that in the Hebrew Bible, Ruth comes just a couple of books after Proverbs. And the book of Proverbs ends with the beautiful passage describing the 'virtuous woman'. In fact, the word 'virtuous' is also the word 'kahyil', thus Proverbs ends describing the valiant warrior-woman. At the risk of being too speculative, the order of these books does not seem to be accidental. The book of Proverbs is a basic living guide for young men and ends with what to look for in a wife. Job follows Proverbs and it's a story about a man who has embraced the life laid out in Proverbs. Job is followed by the Song of Songs, the poetry of love between a man and his wife. And Job is followed by Ruth. And Ruth is the story of the 'kahyil' woman, the valiant woman, originally described in Proverbs 31.

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