Milo

MARCH 1

Reading 60

ISRAEL’S FIRST KING 1 Samuel 8–12

“Give us a king to lead us” (1 Sam. 8:6).

The story of Israel’s transition to a monarchy reminds us that the root of our problems is often in ourselves.

Definition of Key Terms

King. In Old Testament times kings controlled all the functions of government-legislative, executive, and judicial. The people owed total allegiance to their ruler, and the ruler in turn protected his people by leading them in war as well as peace. As originally conceived, Israel was a theocracy—a people whose King was God. In the Old Testament Law Covenant God committed Himself to fight Israel’s battles and to cause the nation to prosper. In turn the people were to obey the laws enacted by their Monarch, and give their allegiance completely to Him. The role of the king in Old Testament times, and the teaching of Scripture that God was Himself Israel’s King, helps us to see why Israel’s request for a human monarch was in fact a rejection of the Lord. Anoint. The act of pouring oil on the head of a person. Anointing was a symbolic act consecrating persons whom God had chosen for a special role, such as priest or king.

Overview

Israel’s request for a king implied rejection of God (8:1–22). Samuel anointed Saul privately (9:1–10:8), and later publicly introduced him as God’s choice (vv. 9–27). After Saul led Israel to victory over the Ammonites (11:1–11), the people confirmed Saul as ruler (vv. 12–15). Samuel stepped down from political leadership, but warned Israel to obey God, and promised to pray constantly for them (12:1–25).

Understanding the Text

“Appoint a king to lead us, such as all the other nations have” 1 Sam. 8:1–22. Moses had predicted that one day Israel would have a king (cf. Gen. 49:10; Num. 24:17; Deut. 17:14–20). Yet the motive of the elders of Israel who asked Samuel to appoint a king was wrong. God had held back the Philistines all of Samuel’s long rule as judge (1 Sam. 7:13). But Samuel’s sons, who he unwisely had appointed judges, accepted bribes. This, with Samuel’s age, created uncertainty about the future. The need even seemed urgent when the Ammonites prepared to move against Israel (12:12). Rather than inquire of God what to do, the elders of Israel turned to pagan ways to deal with a leadership vacuum. They asked for a king “as all the other nations have.” God pointed out to a visibly upset Samuel that the request was in fact a rejection of Him, for since the Exodus the Lord Himself had functioned as Israel’s King. Samuel warned Israel by showing the faults in the pagan system. Kings demand taxes, take the brightest and best to serve their administrations, and even transfer citizens’ property to their attendants (8:10–18). But the people insisted. They desperately wanted to “be like all the other nations, with a king to lead us and to go out before us and fight our battles” (v. 20). Like the ancient Israelites, modern Christians can be all too quick to turn to secular solutions. In times of uncertainty we often run to the world. Pastors struggling with church leadership sign up for seminars on management. Missionaries eager to reach a lost world look to statistics for principles of church growth. Parents desperate for guidance try pop psychology. While each of these may be of some help, each secular system has its drawbacks. But most tragic, each serves as a substitute for better ways that God has mapped out in His Word for believers. Israel’s insistence on a monarchy at this point in history stands as a warning to us. When we face uncertainty, let’s seek God’s answer, rather than adopt the world’s solutions and be “like all the others.” “He will deliver My people from the hand of the Philistines” 1 Sam. 9:1–10:8. The text describes a series of events that makes it clear the Lord personally supervised the choice of Saul. The loss of several donkeys launched Saul on a trip that led, step by step, to Samuel. God identified Saul as the one God intended to govern His people. After Samuel anointed Saul to be king, Samuel made a series of predictions intended to convince that reluctant young man that God had indeed chosen him (10:2–7). A question that has troubled believers is, Why did God choose Saul, in view of Saul’s later failures? Did God intend to show the people the error of their ways by selecting a flawed leader? Not at all. The people had asked for a leader who would “go out before us and fight our battles.” When God told Samuel to anoint Saul, the Lord told him, “He will deliver My people from the hand of the Philistines” (9:16). God gave Israel a king who would do just what the people asked! We need to evaluate our prayers carefully. Is what we ask for what we really need? Is what we ask for what is truly best for us? What Israel should have asked for is a king after God’s own heart. One who would be responsive to God, and keep Israel close to the Lord. It is a measure of God’s grace that when Saul’s flaws were fully revealed, the Lord provided His people with just such a king in David. “See the man the Lord has chosen” 1 Sam. 10:9–26. One of the means used in the Old Testament to determine God’s will was casting lots. Another was the Urim and Thummim—most likely smooth stones indicating yes or no—carried by the high priest. Here some such means was used to indicate the Lord’s choice of a tribe, clan, family, and finally individual. Saul, possibly moved by an appealing modesty or perhaps by fear, was found hiding among the baggage. He was an imposing figure, “a head taller” than any other Israelite. Based on the average height of Israelites in that era, Saul was probably between 6’4″ and 6’6″ tall. Saul was presented to the people, most of whom were impressed by his height and shouted, “Long live the king!” Like Israel, we’re often impressed by externals. Samuel’s invitation, “See the man,” reminds us not to judge by appearances, but to look for character. “Let us . . . reaffirm the kingship” 1 Sam. 11:1–15. The Ammonite attack on Jabesh Gilead may have been a direct challenge to Saul, who as a Benjamite might trace his lineage to this city (Jdg. 21:9–16). Saul rallied Israel and led the people to victory. The victory resolved any remaining doubts, and Saul was confirmed as king by all the people at Gilgal. Saul’s gracious treatment of those who earlier refused to acknowledge him was notable (1 Sam. 11:12–13). So was Saul’s humble attitude, as he gave credit for the victory to “the Lord [who] has rescued Israel” (v. 13). “You have not cheated or oppressed us” 1 Sam. 12:1–5. Few political or spiritual leaders can conclude their careers as Samuel did. He led for love of the people and for love of God, not for personal gain or power. “If both you and the king who reigns over you follow the Lord your God-good” 1 Sam. 12:6–25. Samuel turned over the reins of political power to Saul in the public gathering at Gilgal, though he continued as spiritual leader (cf. v. 23). The speech was dramatic. Samuel recounted how faithful God had been when Israel looked to Him as ruler, and made it plain that Israel’s motive in seeking a king at that time was wrong. To underline this, God sent a destructive thunderstorm. As wheat harvest is the dry season in Israel, this was viewed as a miraculous sign, and led Israel to admit their request for a king was a sin. Samuel’s response is for us as well as for Israel. “Do not be afraid. You have done all this evil; yet do not turn away from the Lord.” Sin is wrong, but God will not reject the person who turns from it and clings faithfully to Him.

DEVOTIONAL

Fully Equipped (1 Sam. 10–11)

Every child who goes to Sunday School is familiar with Saul’s failure. He is the flawed king, the vindictive enemy of David, who again and again disobeyed God. It’s no wonder that some question whether God deliberately chose a man who would fall short, as punishment for those who insisted on a king. Did God set Israel up? Was Saul God’s choice only so He could later say, “I told you so”? That question is answered clearly and firmly in the text. And the answer is no. In fact, God thoroughly prepared Saul—not for failure, but for success. Notice. Saul was given signs to ensure that he realized he had been chosen by God (10:1–7). God immediately let Saul know that He was personally involved in Saul’s choice and his life. Saul was infused by the Spirit of God and, the text says, “God changed Saul’s heart” (vv. 9–10). God worked within Saul to make him sensitive to the Lord. Saul was suddenly able to prophesy, causing amazement in those who knew him (v. 11). God prepared Saul’s acquaintances for Saul’s new role. Saul was publicly selected by God at Gilgal (vv. 20–24). God made it clear to the whole nation that Saul was His choice. Saul was again filled by the Spirit when he called out the nation to fight the Ammonites (11:7). God gave Saul special enablement when the crisis came. And Saul’s victory was evidence of God’s presence. The new king realized that “the Lord has rescued Israel” (v. 13). What this shows is that God did nothing that might have caused Saul’s later failures. Instead, the Lord did everything possible to equip Saul for success! As the New Testament affirms, “God cannot be tempted by evil, nor does He tempt anyone; but each one is tempted when, by his own evil desire, he is dragged away and enticed” (James 1:13–14). What an important message for you and me. When God calls us to any task, He intends us to succeed! And He provides all the resources we need to achieve success. If we stay close to Him we will avoid the tragedy that later befell Saul, Israel’s first king.

Personal Application

Because each of us does have flaws, it is vital that we stay close to the Lord.

Quotable

“With every thought from the Word that your understanding grasps, bow before God in dependence and trust. Believe with your whole heart that God can and will make it true. Ask for the Holy Spirit to make it work in your heart until the Word becomes the strength of your life.”—Andrew Murray

FEBRUARY 28

Reading 59

THE LOST ARK 1 Samuel 4–7

“A god has come into the camp” (1 Sam. 4:7).We should never take the symbols of our faith for the reality. Yet to many, symbols are important.

Definition of Key Terms

The ark of the covenant. The ark was the holiest object in Israel’s religion. This box-like, gold-covered object contained memorials of the Exodus—notably the stone tablets containing the Ten Commandments and a container of manna. Two cast angels were mounted on its lid, their wings touching over its center, where each year the high priest sprinkled sacrificial blood on the Day of Atonement. The ark, which symbolized the presence of God with His people, was to be kept in the inner room of the tabernacle. The act of Eli’s sons in removing it showed both their contempt for God’s command, and a superstitious awe of the ark as a symbol. Archeologists have recovered many Philistine artifacts. These show a high level of material culture and artistic achievement. The Philistines far outclassed the Israelites in their skills, but were far inferior in their religion.

Overview

The Philistines killed Eli’s two wicked sons in battle and captured the ark of the covenant (4:1–22). Plagues frightened the Philistines into returning the ark (5:1–6:21). Some 20 years later, Samuel led Israel back to God (7:1–6). God then helped the Israelites hand the Philistines a crushing defeat at Mizpah, and guarded them throughout Samuel’s lifetime (vv. 7–17).

Understanding the Text

“A god has come into the camp” 1 Sam. 4:1–11. The Philistine reaction when the ark was brought into the Hebrew camp tells us much about their religion. They worshiped idols and supposed that Israel’s God was an idol too. What is more significant, however, is Israel’s reaction. God’s people shouted for joy, for they too believed that the Lord Himself was identified with this material object. We can value symbols of the holy. But we must never confuse them with God or rely on them as if they were God Himself. As Jesus taught us, “God is Spirit, and His worshipers must worship in spirit and in truth” (John 4:24). “The glory has departed from Israel” 1 Sam. 4:12–22. In the battle, Eli’s sons were killed and the ark captured. The loss of the ark was a disaster, but not because it was a “god.” The ark was the one place where blood could be sprinkled on the Day of Atonement to cleanse Israel of sin. The true glory of God, displayed in His goodness and forgiving love, truly had departed from Israel. God’s people now had no avenue of approach to the Lord to find forgiveness. We may take pride in the beauty of our churches or cathedrals. Yet the true glory of God is not to be found in them, but in His love and His grace. “He afflicted the people . . . with an outbreak of tumors” 1 Sam. 5:1–6:21. When the ark of God was placed in the temple of Dagon, a Philistine god, the idol fell before the ark. Even a symbol of God is greater than the gods of pagans. Many believe that the “tumors” God sent were actually hemorrhoids. How fitting. The Philistines were not even allowed to sit comfortably in the presence of God’s ark! At last the Philistines decided that the God of Israel caused their discomfort and returned the ark. For 20 years it rested on the property of a man called Abinadab. “Because they had looked into the ark of the Lord” 1 Sam. 6:19. When 70 Israelites curiously looked into the ark, God struck them down. Why? Eli’s two sons had shown contempt for God by ignoring rules for conducting worship. These men showed contempt for God by treating the ark, a holy thing, as if it were an ordinary object. While the symbol is not the reality, symbols of the holy are to be treated with respect. “The Israelites . . . served the Lord only” 1 Sam. 7:1–6. When Samuel grew to adulthood he was able to lead Israel back to the Lord. Samuel was recognized as a spokesman of God (3:20). When he promised that God would deliver His people from Philistine oppression, he was believed. Sometimes only suffering will move us to turn to God. If that’s what it takes, God will bless us with suffering. “The Lord answered him” 1 Sam. 7:7–17. When the Philistines attacked a religious convocation at Mizpah, Israel fought back as Samuel prayed. The Bible says that the Lord answered him. Samuel had listened to God all his life. Now God listened to him. Obeying God’s Word lays a good foundation for prayer. The text tells us that Samuel served as Israel’s “judge” (ruler) all the days of his life. During this time Israelite strength grew, and they were at last able to push the Philistines out of the highlands.

DEVOTIONAL

Symbols and Reality (1 Sam. 6–7)

The ark of God was His chosen symbol of His presence with Israel. It was not God. He did not inhabit it. But in a real way it stood for Him. As such, the symbol was to be treated with respect. When the victorious Philistines carried the ark into the temple of their god, they saw it as a trophy. Placed there, the ark would symbolize the superiority of their deity to Israel’s God. Instead the prostrate, broken idol of Dagon proved that the Lord alone is truly God. When a plague of “tumors” broke out in the Philistine cities, the Philistines knew the cause. Israel’s God was so holy that the Philistines could not even survive the presence of a symbol that represented Him. When the ark was returned, God struck down 70 of His own people who curiously looked inside it, treating it as if it were a common object rather than something set apart and holy. Each of these events helps us understand those who find significance today in Christian symbols. The stained glass, the churches, the organs, the crosses, the ritual, the Christmas creches, even the roadside shrines, are not to be identified with God, as though He were present in them. Yet each can serve as a symbol of the holy. Each can remind believers of who God is, and in reminding, can invite them to worship. You or I may not rely on symbols in our worship. We may not feel they are needed, or we may even feel that they hinder true worship. But the ark of God, which was holy in the Old Testament era, reminds us that God does speak to some through symbols. And when He does, the symbol is sanctified by His use.

Personal Application

We need to be sure that our religious symbols actually do direct our thoughts to God Himself.

Quotable

“Clearly nothing that the organized church can do by its services, by religious books, by radio and television will effect the needful change. Only as the individual translates his Christianity into terms of the way he does his daily work and the loving spirit he shows daily in his contact with others, can Christianity leaven the very heavy lump of modern life.”—Leslie D. Weatherhead

1 Samuel

FEBRUARY 27

Reading 58

THE BEST GIFTS 1 Samuel 1–3

“All Israel . . . recognized that Samuel was attested as a prophet of the Lord” (1 Sam. 3:20). When you or I experience frustration or depression, there’s help in the story of Hannah.

Background

Samuel was born in the days of the Judges. During most of his life his people were limited to Israel’s hill country by the powerful Philistines on the sea coast, and by the Ammonites across the Jordan. These early chapters which tell of Samuel’s childhood, focus on important formative influences on one who became Israel’s last judge and most significant prophet since the time of Moses.

Overview

Hannah vowed to dedicate her son to the service of God if only He would enable her to give birth (1:1–20). When Samuel was weaned she fulfilled her vow (vv. 21–28), expressing her joy in one of Scripture’s most beautiful prayers (2:1–11). Samuel grew up under the guidance of the priest, Eli, whose own sons were evil (vv. 12–26) and were judged by God (vv. 27–36). In contrast Samuel exhibited a readiness to listen to God (3:1–18), and was early recognized by Israel as a prophet (vv. 19–21).

Understanding the Text

“In bitterness of soul Hannah wept much and prayed to the Lord” 1 Sam. 1:1–20. Hannah was a childless woman in a society which viewed bearing sons as fulfillment. Her pain is the same felt by every person who feels himself or herself useless and a failure. In Hannah’s case, the wound was kept open by the constant provocation of her husband’s second wife, Peninnah, who had several children and took perverse pleasure in tormenting Hannah over her barrenness. For years Hannah wept before the Lord when the family attended the religious festivals held regularly at Shiloh, where the tabernacle stood during much of the Judges era. Finally Hannah made a vow—a promise that if God gave her a son, she would give her son up and let him serve God at the tabernacle. There are many lessons to be learned from this brief chapter. The biographies of many Christian leaders tell of mothers who even before they became pregnant gave their future children to the Lord. Many years after I was led to go into the ministry, my own mother told how she had made a similar dedication—and followed it up with a lifetime of prayers that my sister and I might both serve God. We owe so much to godly mothers who see their children as gifts from God intended to be given back to Him. Another lesson is found in the costliness of the commitment Hannah made. Having a son was Hannah’s heart’s desire. Yet she was willing to give up that treasure should it be given to her. Often you and I must mentally surrender what we want most to God before we are ready to receive it. Samuel, Hannah’s son, grew up to become one of the greatest of Old Testament prophets, and surely the greatest of the judges. How proud Hannah must have been to realize as Samuel grew up “all Israel . . . recognized that Samuel was attested as a prophet of the Lord.” How wise it is to place our most precious possessions in God’s hand. He is far more able than we to use them for His glory, and for our fulfillment. “He will live there always” 1 Sam. 1:21–28. Hebrew children were typically weaned at three or even four years of age. So Hannah had Samuel for those precious infant and toddler years. Elkanah’s response to his wife’s announcement that she would present Samuel to the Lord is significant. According to the law of vows (Num. 30), a husband could void a wife’s vow when he first heard of it. Here Elkanah confirms Hannah’s vow: “Do what seems best to you.” Hannah needed a godly, understanding husband, for sons were economic assets in ancient Israel. How important that a husband and wife share a common commitment to God. God warns us not to marry out of the faith with no intent to deny us any pleasure. This rule is a wise and loving provision intended to give us unified, happy homes. “My heart rejoices” 1 Sam. 2:1–10. We can imagine Hannah’s anguish as she approached the tabernacle at Shiloh, hand in hand with little Samuel, knowing she must leave him there and return home alone. Yet when the gift had been given, Hannah suddenly found herself filled with joy! God’s Holy Spirit had filled the emptiness she had feared. There would be moments of loneliness ahead. Hannah surely missed her little son. But this song of praise, in which Hannah contemplated the greatness of God, is witness to the comfort she found in her faith. A comfort available to you and me as well. We learn that God also comforted Hannah in a practical way. She saw her son at annual religious festivals. And God gave her three more sons and two daughters (v. 21). It’s good to remember that we can never out-give the Lord. “Eli’s sons were wicked men” 1 Sam. 2:12–26. The priesthood in Israel was hereditary, a role to be filled only by descendants of Aaron. Thus Eli’s sons served in the priesthood as their father had. But while Eli was godly, his two sons were “wicked men.” They treated the Lord’s offering “with contempt” by violating ritual regulations (vv. 12–17), and used their position to seduce women who came to worship (v. 22). The two sons ignored their father’s rebuke. Despite their example Samuel chose to follow Eli’s example, and “grew up in the presence of the Lord.” Samuel and Eli’s sons all grew up next to Israel’s place of worship. Yet only Samuel sensed the reality of God, and lived in His presence. Going to church can be a meaningless experience for us too unless we understand that we are coming together with other believers to experience the presence of God, and to worship Him. “Why do you honor your sons more than Me?” 1 Sam. 2:27–36 The prophet who confronted Eli preannounced the death of his two sons “on the same day.” He asked the aged priest this question. But we may wonder, what more could Eli have done? The answer is grim. Eli surely knew the stories of other priests who had treated God’s altar with contempt and been killed by the Lord (cf. Num. 16). At the very least Eli could have removed his sons from the priesthood. At the most he could have followed the ancient law that permitted parents whose sons were incorrigible to accuse them before the elders, with the penalty, if found guilty, being death (Deut. 21:18–21). Eli’s failure to act showed that he honored his sons more than he honored the God whom the sons treated with contempt. There are times when parents have to take sides against their children. A mom or dad who constantly intervenes to help children avoid the consequences of wrong actions dooms them, as surely as Eli’s failure to act against his sons made their deaths inevitable. The saying, “Blood is thicker than water,” must be balanced by another. “Right is more important than relationship.” “Speak, for Your servant is listening” 1 Sam. 3:1–21. The word “listen” in Hebrew is very significant. To “hear” (the same word in Hebrew) implies not simply the physical act, but also processing and responding to what is said. Thus when a psalmist asks God to “hear my prayer,” he is begging God to act. And when Samuel told God, “Your servant is listening,” he expressed his willingness to respond to everything God said. Here the writer brings out the contrast between Samuel’s attitude toward God and that of Eli’s sons, who “did not listen” to their father’s rebuke but kept on sinning. It was the willingness of Samuel to “listen” that made him suitable to be God’s instrument in a critical period of sacred history. There is nothing more significant for anyone who wishes to be used by God than to adopt Samuel’s attitude of “speak, for Your servant is listening.”

DEVOTIONAL

Where to Seek Comfort (1 Sam. 1)

I find it easy to feel with Hannah, so despondent and depressed by what must have felt like total failure. I suspect all of us have down times. Times when life seems dark and empty, as if everything had gone wrong. With Hannah it had gone even further. The pain was so great that her heart had become bitter. In her bitterness food lost all attraction, and she was unable to eat (v. 7). In Hannah’s case, the problem was resolved when she made her vow to God and the Lord answered her prayer. For some of us the answer doesn’t come so quickly. Or perhaps at all. And so it’s important to know where to seek comfort during the bitter times. The answer is seen in the text’s description of Elkanah, Hannah’s husband. The Bible says that “he loved her.” Rather than berate her for her failure to produce sons, Elkanah tried to comfort Hannah, saying, “Don’t I mean more to you than ten sons?” It’s clear that despite what Hannah suffered, her husband was a constant, present blessing. This is where you and I are to find comfort while we wait for God to relieve our pain. No, not in a loving husband or wife. But in whatever present blessings God may give us. We need to focus on the good things, for in them we find evidence that God hasn’t forsaken us after all. In them we find evidence that we are loved, even though we may feel despair. Focusing on God’s good gifts won’t take the pain away immediately. But it can make the pain bearable. And in time, whether we receive what we long for or not, awareness of God’s love will sustain us and lead us to experience joy.

Personal Application

God gives good gifts to all. All we need is the wisdom to recognize them, and the grace to appreciate them.

Quotable

“What is the command associated with being given the desires of our heart? ’Delight yourself.’ The word ’delight’ means to be soft and pliable. We might say be moldable and teachable. It means more than being happy or excited about God.”—Earl D. Wilson

1 Samuel

INTRODUCTION

First and 2 Samuel were originally a single book in the Hebrew canon. Together they give a complete history of the transition of Israel from a group of loosely related tribes ruled by judges to a united and powerful monarchy. The time spanned is roughly 120 years, from about 1050 to 931 B.C. First Samuel traces the emergence of the monarchy through the stories of three men. Samuel served as Israel’s last judge. He anointed Israel’s first king, Saul. When Saul proved unwilling to obey God’s commands, Samuel secretly anointed David to succeed him. David’s rise to prominence after he killed Goliath and his persecution by Saul are reported in this book, which contains many familiar and favorite Bible stories.

OUTLINE OF CONTENTS

I.	The Ministry of Samuel	1 Sam. 1–7
II.	The Rule of Saul	1 Sam. 8–15
III.	The Rise of David	1 Sam. 16–31

Ruth

FEBRUARY 26

Reading 57

RUTH’S STORY Ruth 1–4

“Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16).

The simple, appealing story of this “woman of noble character” reminds us that however corrupt a society seems, godly individuals can still be found.

Definition of Key Terms

Kinsman-redeemer.

The Hebrew word is ga’al. Its root means to “act as a kinsman” or to fulfill one’s family obligations. In Old Testament Law this included (1) redeeming land sold by a poor relative, to keep it in the family (Lev. 25:25–28), (2) redeeming a relation from slavery (vv. 48–55), (3) avenging murder (Num. 35:10–28), and (4) marrying a childless relation’s widow, in which case the first son would be considered that of the dead husband (Deut. 25:5–10). The Hebrew word powerfully expresses the sense of one’s obligation to help family members whenever this is possible, and has great theological implications. In becoming true Man, a member of the human family, Jesus became our Kinsman-redeemer, accepting the responsibility of paying the price for our redemption. Hebrews 2:14–15 says, “Since the children have flesh and blood, He [Jesus] too shared in their humanity so that by His death He might destroy him who holds the power of death . . . and free those who all their lives were held in slavery by their fear of death.”

Overview

A famine drove Naomi’s family to Moab, where the men died (1:1–5). One daughter-in-law, Ruth, returned to Bethlehem with Naomi (vv. 6–22). Ruth gleaned in the field of Boaz, a close relative of Naomi’s. His kindness (2:1–23) encouraged Naomi to have Ruth seek a kinsman-redeemer marriage (3:1–18). Boaz married Ruth, and their first son, Obed, became the grandfather of David, Israel’s greatest king (4:1–22).

Understanding the Text

“Return home, my daughters” Ruth 1:1–15. In Moab the husband and two sons of Naomi all died, leaving her and her two daughters-in-law alone. The normal course in such a situation would be for the younger widows to remarry. According to custom, if there were a younger son in the husband’s family he might take the widow as a wife. In this case the aged Naomi had no more sons, and thus no future to offer either of her daughters-in-law. Sending them away was intended as a kindness. It’s tragic when, like Naomi, we feel our best years are past, and that we have nothing left to offer to others. In her bereavement Naomi honestly felt this way. But one of her daughters-in-law disagreed. “Don’t urge me to leave you” Ruth 1:16–22. One daughter-in-law, Ruth, saw more in Naomi than did Naomi herself. Perhaps Ruth sensed a faith in Naomi that Naomi herself had lost sight of. At any rate, Ruth made a commitment—to Naomi, and to Naomi’s God. This reflects the process by which men and women today often find their personal relationship with God. Individuals are drawn to a Christian or to Christians, and through them come to know Christ. Barbara, a young mother, explained how she became a Christian. She’d heard me speak at a church, and found it interesting. So she came to our small group Bible study, and “found people who really loved me.” At first Barbara felt a little strange, realizing she wasn’t “a real Christian.” But she was accepted and loved anyway, and within a few months she welcomed Christ as her personal Saviour. When we share our lives with others, even when we’re having troubles as Naomi was, something about the reality of our relationship with God shines through and draws others to the Lord. “Don’t go and glean in another field” Ruth 2:1–23. Mosaic Law commanded landowners to leave that part of the harvest which dropped to the ground or was not yet ripe for the poor to gather. The name given to working in another’s field to gather the leftovers was “gleaning.” As Naomi and Ruth had no other means of support, Ruth went out to glean in a field near Bethlehem. The owner was Boaz, who had heard of Ruth and her loyalty to Naomi. He not only welcomed her to his fields, but even told his workers to leave extra on the ground for her. Boaz’s kindness and his obvious trust in God (v. 12) suggest that he was the kind of person God intended every Israelite to become when He gave Israel the Law. Boaz, more than any other in this story, reminds us that godly individuals can be found in even sinful societies. But was Boaz unusual for this time? His warning to his workers not to touch (rape) Ruth, and his warning to her not to go and glean in another field, remind us that the story is set in the time of the judges when “everyone did as he saw fit” (Jdg. 21:25). Boaz was an exception, a godly man, in a time when ungodliness was the rule. How encouraging to us. No matter what others around us may do, you and I can still follow the Lord. We do not have to surrender to the evil influences in our society. And neither do our children! “Is not Boaz . . . a kinsman of ours?” Ruth 3:1–18 The kind treatment Boaz extended to Ruth excited Naomi. As a relative, Boaz was in a position to play the role of kinsman-redeemer. This would involve marrying Ruth, working the family land which would have been inherited by Naomi’s dead son, and giving Ruth a son who would carry on Naomi’s husband’s line. Suddenly it appeared to Naomi that she might have a future after all! Naomi then instructed Ruth to go to Boaz’s threshing floor at night, and to “uncover his feet and lie down.” Ruth did as instructed. When Boaz awoke, she asked him to “spread the corner of your garment over me.” The exact meaning of this expression, and the meaning of uncovering Boaz’s feet, are lost in antiquity. Some have thought the feet were uncovered so they might become cold and awaken Boaz. Boaz understood the request to be covered by his garment as a proposal of marriage. There is no suggestion of immorality in this part of the story, though in pagan religions threshing was possibly associated with fertility rites. “I have also acquired Ruth . . . as my wife” Ruth 4:1–11. Because there was a closer relative in town, Boaz had to offer him the first chance to serve as kinsman-redeemer. Leviticus 25:48–55 suggests that the order of relationship moved from brothers, to uncles, to uncles’ sons. It is impossible to tell the exact relationship of either Boaz or the other candidate. When the other man heard that redeeming the family land involved marriage to Ruth, he refused. Taking both the land and Ruth would mean first paying off any debts on the land, supporting Ruth as his wife, and then giving the land away to any son she might bear. The cost seems to have been more than the other relative was willing to pay. But Boaz, who admired Ruth and wanted her as his wife, was willing to pay whatever it cost to have her. Boaz’s public announcement that he was exercising the right of the kinsman-redeemer and taking Ruth as his wife was all that was required in that day to constitute marriage. The story proper concludes here, with congratulations and best wishes offered by the city elders and other townsmen (Ruth 4:11–12). “He will renew your life” Ruth 4:13–18. In time Ruth had a son, and in that son Naomi found comfort and hope. In a sense, because the child was considered the offspring of Naomi’s own son, he was her grandson; an indication that life would go on and that Naomi would not be forgotten. Yet most touching is the praise the women of Bethlehem heaped on Ruth. In an age where having sons was the most important thing in most women’s lives, the women of Bethelem could praise “your daughter-in-law, who loves you and who is better to you than seven sons.” It was Ruth’s love, as much as the child held tightly in Naomi’s arms, that had renewed her life. How great a gift we give others when we love them. Love is still able to lift a despondent person like Naomi and to renew her life.

DEVOTIONAL

The Right Choice (Ruth 2–3)

“It scared me,” Carrie told the counselor. “I realized the guys I was dating were just like my first husband, who drank too much and beat me.” Counselors recognize the problem. Both guys and girls find themselves attracted to unhealthy relationships. They don’t stop to analyze what they really want in marriage, or why they find the wrong kind of person so attractive. Yet there is probably no more significant choice any person can make than that of a mate. And there may be no more helpful book on choosing a spouse than Ruth. Ruth’s first impression of Boaz was his kindness. Even a cursory reading of Ruth 2 shows that Boaz was kind in word and action. He was generous, godly, and sensitive to Ruth’s feelings (cf. vv. 15–16). While Naomi was impressed by Boaz’s ability to provide a home and security, undoubtedly Boaz’s personal qualities appealed to Ruth. Boaz blessed Ruth for her interest in him, even though he was older than she. Ruth showed family loyalty in seeking out a kinsman-redeemer, and family loyalty was greatly valued in Israel. Boaz also knew Ruth was “a woman of noble character.” The word “noble” here is a strong one, suggesting more than good character. Ruth was viewed as an ideal woman by the whole community, which had been impressed with her many qualities. So Ruth was attractive to Boaz not only for her youth and beauty but for the kind of person she was. In this case both persons chose wisely—and the wisdom of their choice is reflected in the character of their great-grandson, David. How much we Christians today need to pattern our choice of a mate on criterion like those used by Ruth and Boaz. The superficial things emphasized in modern romance—looks, style, wealth, and social skills—are no foundation for the lifelong commitment of marriage.

Personal Application

We need to be careful in establishing any long-term relationship.

Quotable

“There can be no true and faithful learning of Christ when we are not ready to unlearn. By heredity, by education, by tradition, we have established thoughts about life which are often great hindrances to living the truth. To learn of Christ requires a willingness to subject every value we hold to His inspection for criticism and correction.”—Andrew Murray