Dial In with Jonny Ardavanis - Ruth: Redemption

Episode Date: October 21, 2022

In this episode, Jonny Ardavanis breaks down the role of the kinsman-redeemer and highlights the theme of redemption throughout the entirety of Scripture. Watch VideosVisit the Website Follow on InstagramFollow on Twitter

Hey guys, my name is Johnny Artavanis and this is Dial In. Thanks so much for listening to the show. In this episode, we are looking at Ruth chapter 3. If you haven't already listened to the previous episodes in this series, you might want to go back and do that now. But for everyone else, let's dial in. As we return to the story of Ruth, we are reminded that the grand plan of God isn't being worked out exclusively amongst kings and kingdoms, but in barley fields and threshing floors in the little

town of Bethlehem. In chapter two, we were provided with a healthy perspective of both a trust in God's sovereignty and a proactivity and initiative that undergirds God's people. God's sovereignty doesn't hinder human action. God's sovereignty propels human action. In chapter two, it concludes with Ruth returning from the threshing floor with an ephah of barley. And Naomi asks, oh my, where did you get all this? And Ruth responds, in the fields of Boaz. And Naomi's response serves as the closing benediction of the second chapter and really the foreshadowing of the third.

Naomi says, may he be blessed by the Lord. But then she also adds, that man is a close relative of ours, one of our redeemers. Like in any good story, the reader wonders at this point, is there more to this relationship with Ruth and Boaz? Is he someone that could come to their aid? Now, as we come to chapter three in our story, it's worth highlighting that narratives are not normative, meaning that everything happening in the story is not prescriptive for the life that we are to live, but rather descriptive of the account as it occurs. At the beginning of chapter three,

Naomi gives Ruth a series of instructions. Let me read those for us in the first five verses. It says, Now, these instructions have been debated and used in the Bible. cover his feet and lie down. Then he will tell you what you shall do. She said to her, all that you say I will do. Now these instructions have been debated by commentators for years. Did Naomi really send Ruth to seduce Boaz? What other idea could Boaz have in mind from the perfume and the presence of Ruth lying down on his bed? Well, I think we are given a clue to the answer at the tail end of Naomi's instructions for Ruth. In verse four, after detailing all that Ruth needs to do, go get washed, get changed, get perfumed, and go to his place, etc. Naomi then says, he, referring

to Boaz, will tell you what to do. Meaning Naomi doesn't say, let me know how it goes. She says, I know how this will go. You're not from around here, Ruth, but Boaz is. And he will know what this means and what to do. What we read of in the first five verses is an ancient Eastern proposal. Naomi wasn't sending Ruth in scantily clad to seduce Boaz, but rather to inform him that he is a redeemer. We will talk more about this in a moment. Ruth wasn't dressed

in a manner that mirrors our Western promiscuous society. Ruth was likely draped in a large robe and with a covered face. It's for this very reason that when Jacob in Genesis is given Rachel in marriage, he is surprised to wake up after the wedding next to Rachel's sister, Leah, not knowing who she was the night before. And as we will soon find out, Boaz indeed does know what to do. And in the moment, he operates with wisdom, godliness, and integrity. But let's not get ahead of ourselves. Back to verse 6. So she, that's Ruth, went down to the threshing floor and did according to all that her mother-in-law had commanded her. When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the heap of grain and she came secretly and uncovered his feet and laid down. It happened in

the middle of the night that the man was startled and bent forward and behold, a woman was lying at his feet. He said, who are you? And she answered, I am Ruth, your maid. So spread your covering over your maid, for you are a close relative. This is a proposal. Ruth was not interested in some dirty one night stand. She is interested in marriage. She says, spread your wings over me.

This was an idiom for marriage. And as we saw in our previous episode, Boaz had also used this expression to describe how Ruth sought refuge under the wings of Jehovah. And now Ruth is asking Boaz to become the agent by which God protects and provides for her. When Ruth says this, spread your wings or become my redeemer, it thrusts us in verse nine into one of the main themes of the book, and that is redemption. Before considering what the Ruth narrative highlights about the redeemed, let us first

look at the rich tapestry of this biblical theme as we zoom out from this immediate book and understand it from the scope of all of the scripture. The need for a redeemer is at the very background of this book. By the end of the book of Judges, it seems as if Israel's situation was almost irreparable. Yet, as we covered in our first episode, there is a silver strand of royal hope running from Genesis to Ruth and beyond. This hope lies in the expectation of a future king from the tribe of Judah. This king was going to come and lead the people in righteousness and lead them in victory

over their enemies. But redemption wasn't just an idea relating to the expectation of a coming king. It was something given by God in his law that would apply to a variety of circumstances. Back to Ruth for a moment. As it relates to Ruth's proposal, Ruth refers here to the law of Leverite marriage. In this scenario of a husband's death, God had determined that rather than leaving women and children to fend for themselves, he provided a way in his law for them to be taken care of. Now pay attention to this because this piece functions as a main storyline for the second

half of the book. Now when God called his people, Israel, into existence, he established them as his own family. And this familial dynamic influenced how members of his family were to preserve and safeguard the other members in times of trouble. This preservation and safeguarding specifically related to two main things. Number one, the continuation of the family line. And number two, the preservation of family property. If you were impoverished and sold yourself into slavery,

your kinsman redeemer, the relative closest to you, would come and buy you out of slavery and restore your freedom and restore your property to you. This was crucial because the blessing of God in the Old Testament was linked to the promised land that he had given to his people. God's land was to remain with his people and with specific families in Pertuity as a constant symbol of his kindness and blessing. The principle underlying the Leverite Law was the importance of continuing the family line. The Leverite Law stated that if a husband died childless, it was the responsibility of his

brother to marry his wife and father a son to carry on the name of the dead, meaning that he would have a kid with his brother's wife. We see this in the next chapter of Ruth in chapter 4, verse 5, that Boaz's commitment to marry Ruth was with the thought that he would raise up and carry on the name of Elimelech, Naomi's dead husband. Elimelech's legacy was dead. He had no heir to continue his name because both of his sons had already died.

So if no son was born to him, his family line was going to be snuffed out forever. The problem of the extinction of the family line is already raised in the introduction of this book when all of the males die. We've read that. Now the kinsman redeemer operated in such a way that his brother's name would not be forgotten and that the land that belonged to his brother would belong to his future sons forever. This functioned as a visible manifestation of God's faithfulness and blessing to his people. God continually, in the Old Testament, I know that was a lot, but it's important to understand, God continually used physical things such as land, famine, and family in order to impress in the minds of his people who God is, who man is,

and the need they have for a savior. All of these different elements within the law, Paul says in Galatians, functioned like a tutor that pointed to and prepared God's people for God's one and only son, Jesus Christ. Ultimately, the responsibility of the kinsman redeemer functioned as a catalyst for the people of God to understand redemption itself more clearly. This theme of the book is part and parcel of the theme of the entirety of scripture. So let's look at those who need to be redeemed according to the Old Testament. And I know this is a little bit of a segue back into what we're going to look at in Ruth. There are two widows in our story, and those in need of redemption were those like these widows. They were powerless. Powerlessness is an underlying factor for all of those who need redemption.

As in the account of the Exodus, we read that the people of Israel suffered under the oppressive and ruthless regime of Pharaoh and his taskmasters. They cried out to God because they could not deliver themselves from their bondage. We see the same reality in the exile to Babylon. The people were powerless to save or help themselves. And Jeremiah envisioned that God's people will be ransomed and redeemed from hands, watch this, that are too strong for them. But not only is powerlessness collectively in view, but weakness individually as well. The majority of the times the word redemption is used in the Old Testament, especially in the Psalms, it is geared towards individuals. God rescues them from danger, harm, sin, and evil. You may have heard it said that God helps those who can help themselves,

but redemptively speaking, God only redeems those who cannot help themselves. Additionally, when one functions as a redeemer in the Old Testament, they also are advocates on behalf of those who are helpless under the law and do not have a legal representation such as the widow or the fatherless. Poverty is also a main description of those who needed redemption. The immediate and most pressing need in the story of Ruth is Naomi and Ruth's material poverty. They don't have bread on their table apart from the kindness of someone else. Through the resourcefulness of Ruth and the generosity of Boaz, their hunger is alleviated, at least for the duration of the barley and wheat

harvest. But at the end of that time, the question is raised, what are we going to eat now? We have no land, we have no husbands, and these questions function as the trigger for Naomi's scheme in chapter three. So as we have seen it thus far, those in need of redemption included those without family, without power, and without the resources to secure their own freedom and survival. The interesting thing worth considering is that redemption always was costly, not to the party being redeemed, but to the redeemer himself. The redemption of property or family that had been sold into slavery was secured by a kinsman redeemer through the payment of a price. Deliverance didn't just happen. This was what God was trying to teach the people

in the Passover. The Passover lamb wasn't a mindless ceremony. It functioned as a visible lesson to God's people. Redemption is costly. God's redemption is affected by the blood of an innocent substitute. The people are cleansed, delivered, and protected by something precious. The stench of blood in Jerusalem at the time of the Passover would have been almost overpowering. And the people were reminded of the judgment of their sins and the substitute that God provided. But they were also reminded that these animals could never truly take away their sin. Redemption often involved this, whether it was from a family or a property or land or whatever it might be. Redemption often involved a commercial transaction. An exchange was needed. And what was needed for

this exchange was an intermediary, someone who would represent both parties in the exchange. Now, last week I was flying somewhere to teach. And when I fly, I fly Southwest. They let you pick your own seating. So if it's available, I always go for the exit row because there's extra leg room. But each time you sit in the exit row, the stewardess will come and give you the guidelines and procedures in case of emergency, and then they will ask you, are you willing and able to perform these duties? You have to be both willing and able, not one without the other.

And this applies to our understanding of a redeemer. Not only can you be willing, you have to also be able. They must have the power to help the powerless. This is what we read of with a man such as Boaz. He is a worthy man, it says in chapter two. He is a wealthy man and he possesses the means to redeem a widow such as Ruth. The redeemer is able and willing, and his willingness is a result of his selflessness. With Boaz, his attraction for Ruth is surely in play, but there is an element of risk and

selflessness knowing that he will now be responsible not only for Ruth, but also for her mother-in-law. Additionally, his legacy is on the line. Why? Because Ruth has been barren for the last 10 years. And so the question would have come to his mind. Can she even have a child? If I redeem and marry her, will I ever have sons of my own to carry on my own name? Let's continue with our story and look at Boaz's response to Ruth's proposal in verses

10 through 13. Then he said, may you be blessed of the Lord, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. Now, my daughter, do not fear. I will do for you whatever you ask. For all my people in the city know that you are a woman of excellence. Now, it is true I am a close relative. However, there is a relative closer than I. Remain this night, and when morning comes,

if he will redeem you, good, let him redeem you. But if he does not wish to redeem you, then I will redeem you as the Lord lives. Lie down until morning. Boaz responds enthusiastically. He says, I will do whatever you ask. I know not only of your beauty, but look what he says. He says, for all my people in the city, know that you are a woman of excellence. Boaz compliments not her appearance, but her character. He says, I know that you are a virtuous woman, Ruth.

And he blesses her and responds graciously and tenderly towards her. He knows what is being suggested by Ruth is that he would carry on the name of Elimelech. And he says in verse 13, I will be your redeemer. I will carry on his name. There is a snag here, here though in his response when he details that there was a closer relative to Ruth than him. And this relational proximity of the other relative enabled the other man to essentially call dibs on someone like Ruth and Naomi. And Boaz says, if he does not redeem you, I will. Boaz is able to redeem and he is willing to do so. Regardless of the way we

interpret the first few verses of this chapter, whether Ruth was seductive or not, which I don't think at all, one of the hallmarks of this chapter and of this book is the character of Boaz. In a time where everyone did what was right in their own eyes, Boaz is a hero, a figure of righteousness and integrity in a nation that apparently had none at this time. Assuredly, in the middle of the night with the smell of Ruth's perfume, Boaz could have acted rashly and impulsively and brushed it off or excused it because of the unique circumstances. But what we discover is that he is a man of substance in every sense. He has character as well as riches.

He is attracted to Ruth, but here he submits his natural instincts and desires to the will of God. Boaz knows that there is a right way to do this. Naomi had this faith in him. He will know what to do, she said, and that's exactly what we see. He is sober, poised, and maintains equilibrium even in the midst of what could have been a very tempting position. Boaz doesn't ask the question, what should I do? He knows what to do because his life is grounded in the word of God and his life is governed by godly habits. Scripture has provided the lenses by which Boaz sees all of life. A few observations here, and we will start looking first at verse 14, which says, so she lay at his feet until morning and rose before one could recognize another. And he said, let it not be known that the woman came

in to the threshing floor. What's interesting about this? Well, Boaz is concerned for his integrity, but not only that, he is concerned about the integrity and purity of Ruth. Boaz is protecting Ruth. This is where love begins. Love does not defraud. Love protects and promotes purity in the individual you care for. Boaz's love for Ruth is exhibited by the reality that he will do absolutely nothing to compromise her integrity or her purity. If a man wants either of those before marriage, he does not love you. Boaz is

more committed to God than he is to Ruth, And because of that, his commitment to her is as strong as possible because she is seen as an extension of God's kindness to him. What a man Boaz was. The only way most people we know will ever see the transforming grace of God in our own lives is through our own character. And those that knew Boaz, even a little, would know that his God must be a God of tenderness and compassion, of gentleness, righteousness, kindness, and love. I want to show you where this is all going biblically, but let me first read the last few

verses of this chapter. Again, he said, give me the cloak that is on you and hold it. So she held it and he measured six measures of barley and laid it on her. Then she went into the city. When she came to her mother-in-law, she said, how did it go, my daughter? And she told her all the man had done for her. She said, these six measures of barley he gave to me. For he said, do not go to your mother-in-law empty handed. Then she said, wait, my daughter, until you know how the matter turns out,

for the man will not rest until he has settled it today. Boaz sends Ruth home with a message to Naomi that reads, Naomi, I have received your message. Everything will be okay. I will take care of you, not just for tonight, but until your dying breath. Now, ultimately, the entire Bible is a story about Jesus Christ. And while it wouldn't be fair to say that Boaz is a type of Christ in a technical sense, it is appropriate to say that he resembles the character of his Savior. But not only that, understanding the role of the Redeemer in the Old Testament can only serve to magnify our understanding of what Christ accomplished for us at Calvary. Remember that those in need of redemption are impoverished, enslaved, powerless, alone,

helpless, destitute, without legal representation. And redemption is secured at a cost. A transaction is involved. The blood of an innocent substitute was required. Selflessness was involved. A mediary was involved. Someone who would come and represent those in need of redemption, such as the orphan and the widow. We see the full expression of all of these realities in the work of our Redeemer,

Jesus Christ. Jesus' death is the ransom paid for the redemption of many. Paul makes it clear that we have been bought. Did you know this? You have been bought with a price, it says in 1 Corinthians 6.20. Peter reminds us that we have not been purchased with silver or gold, like the way Boaz would have purchased Ruth, but with something precious, the blood of Jesus Christ. Revelation 5.9 says, And they sang a new song saying, worthy are you to take

the scroll and to break its seals for you were slaughtered and watch this, and you purchased people for God with what? With your blood from every tribe, language, people, and nation. What's the motivation here? Why redeem the helpless, hopeless, and powerless? Why would a redeemer do this? Well, the answer to that question is one of the key words of this entire book. It's chesed. It's loving kindness. God's kindness is one of the central themes in all of scripture, and in the story of Ruth, it is exemplified and exhibited by Boaz. God's kindness is the only characteristic he mentions twice to Moses in Exodus 34. And when we come to the New Testament, after hearing of our condition in Ephesians 2 that

we're dead in sin, we read that God made us alive. Why? Because he is rich in mercy and rich in kindness. In Titus 3.5, it says that he saved us because of his kindness. And his kindness is demonstrated in such a way that like redemption in the Old Testament, the redemption he offers also includes a familial element to it. He does not deliver those in need merely and then ditch them. He brings them into his family. Galatians 4 says that our Redeemer grants us the privilege to share in the family

of God, saying, but when the fullness of the time came, God sent forth his son, born of a woman, born under the law, so that he might redeem those who are under the law, that we might receive the adoption as sons. And those who are adopted share in the inheritance of the son, not just in the land of Canaan, but the whole earth. We don't just receive an inheritance from God. We inherit God himself. And this inheritance is imperishable, undefiled, and unfading for us. If someone was curious as to how God loves his own, a person living in Bethlehem at the time could have answered and said, as Boaz loves Ruth, sacrificially, selflessly, kindly, tenderly, with compassion, he is not only able, but he is willing to redeem stay dialed in