Dial In with Jonny Ardavanis - Ruth: The Coming King

Episode Date: September 22, 2022

In this episode, Jonny Ardavanis lays out the framework for understanding the book of Ruth. The book of Ruth is juxtaposed against the backdrop of the time of the Judges, a time of great wickedness for the people of God. Throughout the book of judges there is a reoccurring theme: “there was no King in Israel.” The anticipation of a coming king functions as one of the main thrusts of the entire Old Testament. In the book of Ruth, we see how God is providentially orchestrating His plan to bring about His king through every day people and amidst pain, suffering and famine. In order to understand the book of Ruth, we need to understand why it was written. Ruth was written to reveal God’s providential plan in bringing about His redemptive purpose.Watch VideosVisit the Website Follow on InstagramFollow on Twitter

Hey guys, my name is Johnny Artavanis and this is Dial-In. Thank you guys for listening to the show. I'm grateful to be embarking on a new series in the Old Testament book of Ruth. Additionally, I'm thankful for the support that we have received from all over the world. In fact, over a hundred countries are streaming the Dial-In podcast and I'm praying that the truth of God's word would penetrate people's hearts and would give us all a greater love for Jesus Christ. Initially, I was going to do this short series in Ruth over four episodes to cover the four chapters within the book, but there is so much happening here contextually and linguistically

that I want to establish a thorough framework in this episode, and then we will add four more episodes, making that five for the series. As we begin this new series, we must remember that when we study scripture, we are studying the very words of God himself. This demands our attention, our affection, and our focus. So with that in mind, let's dial in. The book of Ruth is one of the most delightful literary compositions of the ancient world. It is full of linguistic brilliance, romance, and conflict. This short story, like other prominent Old Testament tales, is widely known but superficially understood. Before we jump into Ruth, we must have on the forefront of our minds the words of Paul in 2 Timothy 3.16. You likely know this verse.

All scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. Now remember when Paul wrote this to Timothy, there were no chapter divisions. That came later on after the printing press. So when Paul is writing this, he then immediately charges Timothy in 2 Timothy 4.1 to preach the word and says the scripture has the ability to reprove, to rebuke, and exhort. Sinclair Ferguson helps us in this regard by explaining that when we turn to scripture, regardless of the passage we are in, like Ruth, we should ask ourselves these questions. Number one, what is the Bible teaching us? Number two, in what areas of our lives does this teaching rebuke us? Number three, what healing, restoring, transformational effects does this

teaching have? And number four, how does this section of scripture equip me to serve Christ better? Now, why do I say this? Well, because often when we encounter a fascinating biblical narrative, the temptation at times is to look at a book such as Ruth as merely that, a narrative, a narrative with additional anecdotal messages about God that correspond to our life. But when we have God's purpose in view, we understand that this book and every other book in scripture for that matter, teaches us about God. It rebukes us. It transforms us and equips us to serve God more effectively. Additionally, the Bible is a book about a person, the person of Jesus Christ. So while not every passage speaks directly about Jesus, Jesus himself says in John 539, the Old Testament bears witness about me.

This is not a global hermeneutical principle that Jesus is in every single verse, but it refers to the reality that the comprehensive teaching of the Old Testament is an anticipatory work towards Jesus Christ. So the question is, do you want to know the story of our Lord Jesus Christ and the character of our God? Then you need to learn the book of Ruth. For in this book, we learn of God's providential hand guiding all things, even famines, death, harvest, work, and romance to accomplish his purpose. This book focuses in like a microscope on redemptive history. It is one of the building blocks in God's preparatory work as he sovereignly orchestrates history towards the coming of our Savior, Jesus Christ. But you know what's fascinating? As Christians in the New Testament era, we know even more than the author of the

book of Ruth about what God was actually doing in the story of Ruth. B.B. Warfield once said, the Old Testament may be likened to a chamber richly furnished, but dimly lit. The introduction of light brings into it nothing which was not in it before, but it brings out into clear view much of what is in it, but was only dimly or even not at all perceived before. The Old Testament revelation of God is not corrected by the fuller revelation Do you know what this means? It means that when Christ comes in the New Testament,

the Old Testament finally makes sense. Christ is the key to understanding the scripture, the law, the tabernacle, the temple, the sacrifices. Christ comes and then there's an aha moment. It all makes sense. It's all about him. Now, before we proceed, we need to understand something about canonical placement. Now, if you don't understand what that word means, don't worry. Hang with me.

The canon of scripture is essentially the collection of books that are included in the Bible. Now, the order of these books within scripture is what I'm referring to when I say canonical placement. The modern Bible reader, when we come to the book of Ruth, is used to reading Ruth following judges, its position in the Greek canon. Therefore, Ruth is the eighth book in your Old Testament. However, the book of Ruth is one of a number of Old Testament books that are placed in

more than one position in various Hebrew canons. This is important because canonical placement shapes the perception of the meaning of the book itself. Literary context produces different questions about the purpose of the book. In the Jewish Old Testament, and even for the Jewish people today, the Hebrew Bible, Ruth is found in the writing sections, and it's placed either before Psalms, after Proverbs, and before Song of Solomon. I want to consider these canonical placements for a moment because it'll help us understand this book. Now let's talk about Ruth's placement before the Psalms. At the end of Ruth, we see that there is a genealogy and that she is a direct ancestor to

David. And since David is the predominant writer in the Psalter, Ruth is seen as the contextual background for the greatest poet, lyricist, and musician in Hebrew history. Additionally, second of all, we could say here, Ruth is placed after Proverbs. But why? Ruth takes place a couple hundred years before Proverbs is even written. Additionally, the book of Ruth isn't written in proverbial style. So why would the book be placed after Proverbs? Because Proverbs final

chapter, chapter 31 is the portrait of the virtuous wife, the woman who operates with grace, dignity, virtue, and character, the woman who is blessed by her husband and her children. Ruth then is seen as the living, breathing example of that virtuous woman. In Proverbs 31, 10 through 31, there is this acrostic poem with each verse beginning with the successive letter of the Hebrew alphabet. There are 22 verses and then there are 22 Hebrew letters. Maybe you've heard someone teach on the Proverbs 31 woman before.

She is praised by her husband for various reasons. She is virtuous. She is creative and strategic, diligent and discerning. And all of these various virtuous realities ultimately culminate in one main description. She is Eshet Hael. This literally means she is a worthy woman. Or in your Bibles today, she is an excellent wife. This phrase in Hebrew is used twice elsewhere in your

Bible. Once in Proverbs 12, four, where it says an excellent wife is the crown of her husband. And then one other place. And that's in Ruth 311, when Boaz calls Ruth and Ashet Hael, Ruth is a worthy woman. So there is this linguistic connection, but not only that, Ruth illustrates the embodiment of the exemplary woman found here in Proverbs chapter 31. Proverbs 31 talks about the excellent woman's piety, her devotion, her assertiveness, and her ingenuity. She is not just a keeper of the house in the sense where she just keeps the house clean. She runs an operation. She barters, she negotiates, she is skilled and she is determined. She is kind. She is diligent and she supplies the needs of her household. She is energetic and active. She is praised by her husband and she is marked by loving kindness. Proverbs 31 25 describes

the worthy woman. Strength and dignity are her clothing and she laughs at the time to come. This sounds like Ruth, does it not? The chiastic structure of Proverbs 31, which is worthy of its own study, leads us to the focal point of the entire proverb. Do you know what that is? Proverbs 31 23. Her husband is known in the gates when he sits amongst the elders of the land. This is exactly what we read in Ruth 4, 11. Therefore, Ruth is placed after the book of Proverbs because she is the embodiment, the example of the virtuous wife. This linguistic connection coupled with the character comparability functions as the impetus

for Ruth's canonical placement after Proverbs. Lastly, Ruth is preceded or followed by the Song of Solomon. And when ordered in this way, the romance of the book of Ruth is highlighted. Now that was a short detour, but I hope you're still listening because I want you to understand something. Although this book shows us the ancestry and history of King David, this is more than mere history. Although this book does provide a living, breathing example of the virtuous woman who is clothed with kindness, compassion, and strength, the book of Ruth is more than a story of a virtuous woman. And although this story is romantic, this is more than a romantic tale.

So the question is, what is the story of Ruth all about? Well, to answer that question, we have to return to our consideration of Ruth's canonical placement. The place of Ruth within your Bible today succeeds judges and proceeds for Samuel. This is for a reason. Ruth is a story dial in here, a story of God's redemptive plan, tracing all the way from Genesis to revelation. This is a story about how God is providentially orchestrating famines, families, suffering, and pain to accomplish his redemptive plan. Now, if the main story here is redemption, the driving force is

always going to be the providential hand of God. Now, even if you've grown up in the church and are familiar with the word providence, in order to understand the book of ruth we need to understand this word now the easiest way in my mind to understand god's providence is by first considering his sovereignty god is undeniably sovereign he alone has the authority to rule and reign over all things but god is not a mere figurehead who sits on a throne he's not like prince Prince William who has political recognition without significant political power. God has the authority to rule and reign. And then he exercises that authority with unlimited power each and every day. Now, what's the difference between God's sovereignty and God's providence? God's providence is his sovereignty inextricably conjoined to his

wisdom, love, and care. This means that the weaving of God's plan is never divorced from his love, his goodness, and watch this, his wisdom. And because of all these factors, we can trust him. Remember, when we consider the character of God, we are not looking at pieces of the pie that is God. He is all of his attributes all of the time in full measure. God is using providentially the good and the bad to accomplish his purpose. Do you know what this means? This means that God is never trying to connect the dots to accomplish his plan.

All of the dots, the good, the bad, and the ugly are a part of his plan. A prior example of this is in the story of Joseph. Joseph does not say what you meant for evil, God turned into good. He says what you meant for evil, God meant for good. The story of Joseph, Esther, the exile, and throughout the scripture,

God is saying to you through the living and active word of God, watch how I work. Watch how I work in these dark times to accomplish my perfect and sovereign will. Just you watch what I'm about to do. As R.C. Sproul used to say, God's invisible hand is not responding. He is orchestrating and weaving all things.

God is never out of control. He is never reacting. He's never responding. He is orchestrating and weaving all things. God is never out of control. He is never reacting. He's never responding. He is not the unengaged observer. He is the engaged governor and sustainer of all things in his providential hand is guiding even the events in your life right now, according to his grand purpose. Now, in order to understand the book of Ruth at all, we need to understand it with the last few verses of the book in mind. Truly, a consideration of the end of the book transforms how we are going to read the book as a whole, because a book's content and action are leading up to its finale. And I'll get there in just a moment. Now, I mentioned that redemption is Ruth's central theme and God's

providence is the power that drives redemption. And as always, redemption itself comes against the backdrop of great darkness. And assuredly in these opening verses of Ruth are some of the darkest sentences found anywhere in scripture. We won't get far in this episode. In fact, we are only going to cover the first seven Hebrew words in verse one. In English, it reads, now it came about in the days when the judges governed. Verse one. Now to you, this may read like a newspaper, time and place. This is an essential tenant of reporting. Give us the details. The period of the judges was between 1250 BC and 1050 BC, but this is far more than a historical and chronological statement. This is a theological statement. This timestamp reveals the spiritual temperature of the people

of God. The book of judges is a time of profound failure. And Ruth says at the very beginning, now it came about in the days when the judges governed. This was a time of repeated iniquity. This is one of the darkest stretches in their history. They sin, then God and his justice gives them over to some enemy land. Then they cry out for mercy.

And then God in his mercy raises up a judge. He delivers the people. And then there's a season of peace that happens again until they return to their sin. And this is the same pattern that happens over and over and over again. You may have grown up hearing the story of Gideon and Samson, but overall, as exhibited in Samson's own life, the period of the judges was a time of continual compromise and great wickedness. This is the background against which redemption is set. And truly, redemption is always set or juxtaposed or contrasted against darkness, bondage, and failure. Now, when I went to buy a ring to propose to my wife, they treat you like a king when you're there with the jeweler. Mr.

Artavanis, can I get you an espresso? Well, don't mind if I do. But when they bring out the diamond, they tell you about the four C's of the diamond. They tell you about the cut, the clarity, the color in the carrot. And then they hold that diamond, not up against the light, but against a sheet of black velvet. And this background enables the diamond to shine brightly. The juxtaposition enables you to see the diamond for what it really is. And in this opening statement in Ruth, this is the black velvet. It's showing us the great darkness and failure that is occurring when God is about to shine his glorious redemptive purposes. And if you miss this background, you miss one of the main points of this book. God is accomplishing his purposes through everyday people, even in the darkest of times. And he uses even human suffering to bring about his saving purpose. The closing verse of the book of Judges is particularly

ominous. It says, every man did what was right in their own eyes. This is another way of saying there was no one who lived in the fear of the Lord. And one of the keys to understanding why this was is to consider a reoccurring statement throughout the book of Judges. As in chapter 17, 18, 19, and 21, it continually says this, there was no king in Israel. But why? Why would it say this since there had never been a king in Israel before? Why the need for clarification? Well, because even though God had promised to be their king the people continually went their own way and god would correct them by allowing the neighboring nations to come and conquer them and then they would repent but like a volatile fund on a stock

exchange the people would constantly fail to pursue yahweh the one true king and would instead pursue other gods but it's not just that they had rejected God as their king. It's also for another reason. And if you miss this, you miss the central component of the big story of the Bible. The Bible is composed of 66 books by 40 authors over 1500 years. But it's one story. There's a constant melody running throughout Judges. There was no king in Israel. There was no king in Israel. There was no king in Israel. And this functions as an anticipatory foreshadowing of what was to come. In order to understand not only Judges, but to understand the entirety of the Old Testament, we need to consider the big story of the Bible.

I am cautious when using terms like the grand narrative or meta-narrative of Scripture because at times it feels as though crucial elements are left out. But if we wanted to have a big picture of the Scripture and an understanding that it is one story, the steel cable that runs throughout the Bible could be condensed to this. There is a king who dwells with his creatures in the garden. The fall fractures all things. Then immediately, starting in Genesis 3, there is the anticipation of a coming king all the way from Genesis through the end of the Old Testament. In the incarnation, which is when Jesus came, there is a crucified and risen king.

And in Revelation, there is a returning king who comes in glory to dwell with and amongst his people for all eternity. I know this is a story about Ruth, but because I want you to understand Ruth, I want to trace this promise of a coming king starting in Genesis 12. In Genesis 12, God tells Abram that he will make him a great nation. You've likely heard that before. This promise plays

a central role in setting the agenda for the books of Genesis through second Kings. In Genesis chapter 12 verses one and two, God makes a promise to Abram of a nation. Then in chapter 15, the promise of descendants. And then again, in chapter 15, God promises Abram land. Then in Genesis chapter 17, there is the promise that Abraham will be the father of many nations. Now watch this because a love for scripture is cultivated when we dig deep. Now in chapter 17, a seed is promised to Abraham. This word seed is used 59 times in Genesis and Abraham's seed will give rise to royal descendants. In Genesis 17, 16, God tells Abraham, kings shall come from you. This is the promise that God makes Abraham. A king is coming and he's going to come through your lineage. Then again, God promises to Abraham's grandson, Jacob in Genesis 35, 11.

Kings shall come from your own body. Then again, at the end of Genesis, kingship is closely associated with the tribe of Judah. When Jacob's final words, he says, the scepter shall not depart from Judah. Are you catching this over and over again throughout the Bible? A king is coming later in Balaam's oracles in numbers 24, the pagan prophet says a scepter shall rise out of Israel. Then Deuteronomy 17 verses 40 through 20, Moses gives instructions about kingship. Why? There had never ever been a king before because there is this idea happening in the Old Testament, a repeated promise from God. My king is coming. Now we cannot understand what

the story of Ruth is about unless we know from the beginning the last five verses of the book. Ruth chapter 4, 16 through 21. Then Naomi took the child and laid him in her lap and became his nurse. The neighbor woman gave him a name saying, a son has been born to Naomi. So they named him Obed. He is the father of Jesse, the father of David. Now these are the generations of Perez. To Perez was born Hezron, and to Hezron was born Ram, and to Ram, Abinadab, and to Abinadab was born Nashon, and to Nashon, Solomon, and to Salmon was born Boaz, and to Boaz, Obed, and to Obed was born Jesse, and to Jesse, David. Now for brevity's sake, here's what this means. This means that Ruth is not just a narrative about God's care and provision for a family during physical and

spiritual famine. This is a story about how God providentially is connecting events, places, people, widows, harvests, fields, even the law in the story of Ruth to accomplish his story. The story of a coming king. And because there is a famine in Ruth, because there is death in Ruth, because there is bread in Bethlehem, Ruth goes back to Bethlehem, marries Boaz, and from their line, David from the tribe of Judah

will become king. David is established as king over Israel and Yahweh makes a covenant with David in which he promises to establish his dynasty forever in second Samuel seven, but the subsequent Kings proved to be failures. The last King in David's line, Jehoiakim is a pathetic figure. So by the end of the old Testament, we have an unfinished story, a story in search of a conclusion, a king who would come and save his people and establish his throne forever. It's no coincidence then that when Jesus shows up on the scene, the people throw down their palm branches and cry,

Hosanna, blessed is he who comes in the name of the Lord. Blessed is the coming kingdom of our father, David. Hosanna in the highest. Matthew 1 reads, Salmon, the father of Boaz, whose mother was Rahab. Boaz, the father of Obed, whose mother was Ruth. Obed, the father of Jesse, and Jesse, the father of King David. And in that very genealogy in Matthew 1,

14 generations later, we read of the birth of jesus christ the true king the one who comes in humility at his first advent but will come in glory at his return ruth is the link for the bible's main narrative ruth connects david to the promised seed in genesis through the line of Perez. And we know that the promised seed is fulfilled in Jesus Christ. Now, this is a big overview of God's providential plan for his glory, his redemptive plan. But the Bible is a book about Jesus, and we understand that. But when we zoom the microscope on individual stories like Ruth, we are going to see that God is guiding all things, even romance and death and famines, to accomplish this grand and perfect will

for his glory and for our good. Until next week, stay dialed in.