Front matter (continued, part 41)
Naomi cautioned Ruth to obey the commands of Boaz and stay close to his servants as she gleaned in the field. The barley harvest occurred during March and April, and the wheat harvest during June and July. Meanwhile, Ruth kept busy and gathered food sufficient for herself and her mother-in-law. But now she was laboring motivated by a wonderful hope: She was joyfully anticipating the day of redemption! (See Rom. 8:23 and Eph. 4:30.) It is encouraging to see the changes that have taken place in Naomi because of what Ruth did. God used Ruth to turn Naomi's bitterness into gratitude, her unbelief into faith, and her despair into hope. One person, trusting the Lord and obeying His will, can change a situation from defeat to victory.
For the Christian believer, hope is not a shallow "hope-so feeling" generated by optimistic fantasies. Hope is an inner sense of joyful assurance and confidence as we trust God's promises and face the future with His help. This hope is God's gift to His children through the Holy Spirit, who reminds us of God's promises found in His Word (Rom. 15:13).
Ruth's faith in God's Word led her to the field of Boaz. The love of Boaz for Ruth compelled him to pour out his grace upon her and meet her every need. (Grace is love that pays the price to help the undeserving one.) Ruth's experience of grace gave her new hope as she anticipated what her kinsman redeemer would do.
Ruth's half bushel of grain was the "firstfruits" of all that Boaz would do in the future, just as the Holy Spirit within us is the "firstfruits" of all that God has promised us (8:23). Although Ruth's supply of grain would be gone in a week, the witness of the Spirit within will remain until our hopes are all fulfilled when we see Jesus Christ.
"And now abide faith, hope, love" (1 Cor. 13:13), and they still abide with us as we abide in Jesus Christ and trust in Him.
The exciting new hope that now possessed the two widows was centered in a person, Boaz, just as our hope is centered in the Son of God. In fact, Jesus Christ is our hope (1 Tim. 1:1; 1 Thess. 1:3; Col. 1:27). Through faith in Christ, we have been born again into "a living hope" (1 Peter 1:3), and because it is a living hope, it grows stronger each day and produces fruit. The hopes that the world clings to are dead hopes, but ours is a living hope because it is rooted in the living Christ.
CHAPTER THREE Ruth 3 THE MIDNIGHT MEETING
III. Submission: Ruth waiting (3) A.Ruth presents herself to Boaz—3:17
(In which a simple act of faith brings the dawning of a new day) E
Naomi then explained to Ruth the law of "the kinsman redeemer" (Lev. 25:47–55). It was not just the kindness and love of Boaz for Ruth that gave Naomi confidence, for those wonderful feelings could change overnight. It was the principle of redemption that God had written in His Word that gave Naomi the assurance that Boaz would rescue them. As a near relative, Boaz could redeem the family property that Elimelech had mortgaged when he took his family to Moab. Naomi wasn't wealthy enough to redeem it, but Boaz could buy it back and keep it in the family.
ver since Boaz came into Ruth's life, Naomi has been a different person. Her concern is no longer for herself and her grief but for Ruth and her future. It's when we serve others that we ourselves receive the greatest joy and satisfaction. The martyred German minister Dietrich Bonhoeffer called Jesus Christ "the man for others," and the title is appropriate. "Be humble, thinking of others as better than yourself. Don't just think about your own affairs, but be interested in others, too, and in what they are doing" (Phil. 2:3–4 tlb).
However, something else was involved: The wife of the deceased went with the property. Therefore, the kinsman redeemer had to marry her and bring up children bearing the name of the deceased. They would then inherit the property, and the family name and
When the two widows came to Bethlehem, their plan was that Ruth take care of Naomi and both of them eke out an existence the best they could. But now Naomi has a new plan: Ruth is to marry Boaz, and
Ruth 3
often an empty routine and that the power of God doesn't come to our meetings?
then all of them can live happily ever after. Naomi could tell from Ruth's report that Boaz would be in favor of the plan, so she began to set things in motion. In that day, it was the parents who arranged marriages, so Naomi was not out of place in what she did.
The next thing Ruth did to prepare was to anoint herself (v. 3b). Eastern peoples used fragrant oils to protect and heal their bodies and to make themselves pleasant to others. A bride would especially take care to wear fragrant perfume that would make her "nice to be near" (see Song 1:3, 12–14; 4:11–16).
Keep in mind that the book of Ruth is much more than the record of the marriage of a rejected alien to a respected Jew. It's also the picture of Christ's relationship to those who trust Him and belong to Him. In the steps that Ruth takes, recorded in this chapter, we see the steps God's people must take if they want to enter into a deeper relationship with the Lord. Like Ruth, we must not be satisfied merely with living on leftovers (2:2), or even receiving gifts (2:14, 16). We must want Him alone, for when we have Him, we also have all that He owns. It's not the gifts that we seek, but the Giver.
Anointing oil speaks of the presence and the working of the Holy Spirit in our lives. All believers have received the anointing of the Spirit (1 John 2:20, 27), and therefore we ought to be "a fragrance of Christ" to the heavenly Father (2 Cor. 2:15). The more we are like Jesus Christ in character and conduct, the more we please our Father; and the more we please Him, the more He can bless and use us for His glory.
I once heard Dr. A. W. Tozer say, "If God were to take the Holy Spirit out of this world, much of what the church is doing would go right on; and nobody would know the difference." We have so much in human resources available to the church today that we manage to "serve the Lord" without the unction of the Holy Spirit working in our lives. But is that what God wants?
Ruth prepared to meet Boaz (3:1–5) There were other men who would gladly have married Ruth (v. 10), but they could not have redeemed her. Only a kinsman could do that, and Boaz was that kinsman. Since Naomi knew that Boaz would be using the threshing floor that night and staying there to guard his grain, she instructed Ruth to prepare herself to meet him. Ruth made a fivefold preparation before she presented herself to Boaz.
While here on earth, Jesus lived His life and did His work through the anointing of the Holy Spirit (Luke 4:16–19). If the spotless Son of God needed the Spirit's power, how much more do we! Do we dare pray in the energy of the flesh when the Spirit is present to assist us (Rom. 8:26; Eph. 2:18)? Do we try to witness for Christ without asking the Spirit to help us (Acts 1:8)? Can we fellowship with our Lord in His Word apart from the ministry of the Spirit of God? (Eph. 1:15–23 and 3:14–21)
First, she washed herself (v. 3a). Every day in the United States, 450 billion gallons of water are used for homes, factories, and farms, enough water to cover Manhattan to a depth of ninety-six feet. In the East, the heat and the dust made frequent washing a necessity, but water was not always plentiful. With regard to the Jews, the law of Moses required ceremonial washings, and taking a bath and changing clothes usually preceded a special event (Gen. 35:1–3). Actually, Naomi was telling Ruth to act like a bride preparing for her wedding (Ezek. 16:9–12).
Ruth's third act of preparation was to change clothes (v. 3c). She was to put off the garments of a sorrowing widow and dress for a wedding (see Isa. 61:1–3). Ruth probably didn't have a large wardrobe, but she would have one special garment for festive occasions. Naomi had the faith to believe that Ruth would soon be going to a wedding!
If we want to enter into a deeper relationship with our Lord, we must "cleanse ourselves from all fiIthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1 nkjv). Whenever we sin, we must pray, "Wash me" (Ps. 51:2, 7), but sometimes God says to us, "Wash yourselves, make yourselves clean" (Isa. 1:16 nkjv). When we seek forgiveness, God washes the record clean (1 John 1:9), but God will not do for us what we must do for ourselves. Only we can put out of our lives those things that defile us, and we know what they are. It might mean cleaning out our library (Acts 19:18–20), our cassette and CD collection, the magazine rack, or perhaps the TV viewing schedule. We must separate ourselves from whatever defiles us and grieves the Father (2 Cor. 6:14—7:1; James 4:7–8).
In Scripture, clothing carries a spiritual meaning. After they had sinned against God, our first parents tried to cover themselves, but only the Lord could forgive them and clothe them acceptably, and He had to shed blood to do it (Gen. 3:1–8, 21). The Jewish priests wore special garments that nobody else was permitted to wear (Ex. 28). Salvation is pictured as a change of clothes (Luke 15:22; Isa. 61:10), and Christian living means taking off the "graveclothes" of the old life and putting on the "grace clothes" of the new life (Col. 3:1–17; see John 11:44).
We can't come into God's presence in our own righteousness, for "all our righteousnesses are as filthy rags" (Isa. 64:6). We can only come in the righteousness of Jesus Christ (2 Cor. 5:21), for we are "accepted in the beloved" (Eph. 1:6). If we are obedient to His will and seek to please Him, then our garments will be white (Rev. 19:8), but if we've sinned, we must confess our sins and seek His cleansing (Zech. 3). If you want to enter into a deeper fellowship with your Lord, then
If the Old Testament priests came into God's presence defiled, they were in danger of death (Ex. 30:17–21). The Jewish people were conscious of the need for holiness as they came to worship God (Ps. 15; 24:1–6), yet Christians today rush into God's presence without cleansing themselves of the sins that rob them of God's blessing. Is it any wonder that our worship is
Ruth 3
"let your garments always be white, and let your head lack no oil" (Eccl. 9:8).
"The Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice" (Deut. 16:15). Most people today live separated from the sources of their daily bread and don't realize all that's involved in producing food. Perhaps our table prayers would be more joyful and more grateful if we realized all that a farmer goes through to help keep us alive.
Ruth prepared herself to meet Boaz by learning how to present herself to him (vv. 3–4). There was nothing improper about this procedure, for it was the only way Ruth could offer herself to her kinsman redeemer. She had to put herself at the feet of the lord of the harvest, and he would do the rest.
Harvesting and threshing were cooperative enterprises. The men of a village would take turns using the threshing floor, which was usually a raised platform outside the village and often on a hill where it could catch the evening breeze. The men would deposit the sheaves on the floor and then separate the grain from the stalks by having oxen walk on it (Deut. 25:4) or by beating the stalks (see Ruth 2:17). Once the grain was separated, the workers would throw the grain into the air, and the breeze would carry the chaff away while the grain fell to the floor. The grain would then be heaped up to be carried away for marketing or storage. The men often worked in the evening when the breeze was up, and they slept at the threshing floor to protect the harvest.
Suppose that on her way to the threshing floor, Ruth decided to take a different approach. Why lie at the feet of the man you want to marry? Why uncover his feet and then ask him to put a corner of his mantle over you? Certainly there ought to be a better way! Had she used another approach, Boaz would have been confused, and the entire enterprise would have failed.
The Old Testament priests knew how to approach God because He gave them their instructions in the law. New Testament Christians know how to approach God because in the Word He has told us what is required. Whether in our private communion with the Lord or in public worship, we have no right to alter the principles of approach that God has laid down.
While ministering one week near Springfield, Illinois, my wife and I decided to visit the Abraham Lincoln house. In order to get in, we each had to have a ticket that could be procured at only one place. We had to follow the guide and not deviate from the route of the tour. Last but not least, we had to deposit our chewing gum in a container outside the house! If we wanted to see Mr. Lincoln's house, we had to conform to the rules.
Four times in this chapter there is mention of feet (3:4, 7–8, 14). Ruth had fallen at the feet of Boaz in response to his gracious words (2:10), but now she was coming to his feet to propose marriage. She was asking him to obey the law of the kinsman redeemer and take her as his wife.
We may ask, "Why didn't Ruth wait for Boaz to propose to her?" His statement in 3:10 suggests the first reason: He fully expected that she would marry one of the younger bachelors in Bethlehem. Boaz was an older man, and Ruth was a young woman (4:12). Evidently he concluded that he was out of the running. But the most important reason is given in verse 12: There was a nearer kinsman in town who had first option on Ruth and the property, and Boaz was waiting for him to act. Ruth had forced the issue, and now Boaz could approach this kinsman and get him to decide.
Like the Prodigal Son (Luke 15:11–24), lost sinners can come to the Lord just as they are, and He will receive them and change them. But God's own children must "conform to the rules" if they want to fellowship with their Father (Heb. 10:19–25). When the people of God assemble for worship, we must be careful to worship Him "in spirit and in truth" (John 4:24), following the principles given in the Scriptures. When it comes to worshipping God, too often people do that which is right in their own eyes and substitute human inventions for divine instructions.
"Life is full of rude awakenings!" a famous cartoon canine likes to say, and more than one biblical character would agree. Adam went to sleep and woke up to discover he'd been through surgery and was now a married man. Jacob woke up to discover he was married to the wrong woman! Boaz woke up at midnight to find a woman lying at his feet.
Finally, Ruth promised to obey (Ruth 3:5). "All that you say to me I will do" (nkjv). She was not only a hearer of the Word, but she was a doer. A willingness to obey the Lord is the secret of knowing what He wants us to do and being blessed when we do it. "If anyone is willing to do God's will, he shall know concerning the teaching" (John 7:17, literal translation). The will of God is not a cafeteria where we can pick and choose what we want. God expects us to accept all that He plans for us and to obey Him completely. Coming to God with a hidden agenda and with reservations in our hearts will only lead to grieving the Spirit and missing God's best.
When he asked who she was, Ruth replied that she was Ruth, but she did not call herself "the Moabitess." Now she was the "handmaid" of Boaz. She was making a new beginning. You find Ruth named twelve times in this little book, and in five of these references she is identified with Moab (1:22; 2:2, 21; 4:5, 10).
To spread one's mantle over a person meant to claim that person for yourself (Ezek. 16:8; 1 Kings 19:19), particularly in marriage. The word translated "skirt" also means "wing." Ruth had come under the wings of Jehovah God (Ruth 2:12), and now she would
Ruth submitted to Boaz (3:6–9) The harvest season was an especially joyful time for the Jews (Isa. 9:3; 16:10), which is the way God wanted it.
Ruth 3
on ignorance of the true facts are but delusions that lead to disappointments. The great concern of Boaz was the redemption of Ruth, even if another kinsman redeemer had to do it.
be under the wings of Boaz, her beloved husband. What a beautiful picture of marriage!
Ruth listened to Boaz (3:10–14) In the responses of Boaz to Ruth, we see how the Lord responds to us when we seek to have a deeper fellowship with Him. Just as Boaz spoke to Ruth, so God speaks to us from His Word.
When you see this as a picture of our redemption in Jesus Christ, it impresses you strongly that God obeyed His own law when He accomplished our salvation in Christ. His law said, "The soul who sins shall die" (Ezek. 18:4 nkjv), and God didn't seek for some way to evade this. "He who did not spare his own Son, but delivered him up for us all" (Rom. 8:32). Of course, there was no other "kinsman" who could redeem a lost world. "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12).
B.Ruth is accepted by Boaz—3:8–15 C.Ruth waits for Boaz to act—3:16–18
He accepts us (vv. 8–10). Boaz might have refused to have anything to do with Ruth, but in his love for her, he accepted her. He even called her "my daughter" (see 2:8) and pronounced a blessing on her (see Eph. 1:3). Our heavenly Father and our Redeemer is seeking for a closer relationship with us, and we should not be afraid to draw near and share His love (John 14:21–24; James 4:7–8). If we could only realize in even a small way the great love our Kinsman-Redeemer has for us, we would forsake everything else and enjoy His fellowship.
Ruth received gifts from Boaz (3:15–17) During her days as a gleaner, Ruth had received generous treatment from Boaz. His workers had allowed her to follow the harvesters; they protected her from harm; they deliberately dropped sheaves for her to pick up. Boaz had shared the noon meal with Ruth, even handing her the parched grain with his own hands (2:14). On that first day of gleaning, Ruth had gone home with a little more than half a bushel of grain, but now Boaz filled her cloak with two bushels of grain, which would be more than two weeks' supply.
He assures us (vv. 11–13). In the midnight darkness, Ruth couldn't see the face of Boaz, but she could hear his voice; and that voice spoke loving assurance to her: "Fear not!" Our assurance is not in our feelings or our circumstances but in His Word.
How firm a foundation, ye saints of the Lord, Is laid for your faith in His excellent Word.
Boaz not only calmed Ruth's fears and gave her assurance for the future, but he also met her present needs in a gracious and generous way. She had not asked him for anything, but he gave the grain to her because he loved her. He was about to marry her, and he didn't want his prospective bride gleaning in the fields like a poor laborer.
During the Boxer Rebellion, when the workers with the China Inland Mission were experiencing great suffering, the founder James Hudson Taylor, then in his late seventies, said to some colleagues, "I cannot read; I cannot think; I cannot even pray; but I can trust." "So then faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv).
Naomi's question in 3:16 has puzzled translators and interpreters. Why would her own mother-in-law ask her who she was? The Living Bible paraphrases the question, "Well, what happened, dear?" and both the NIV and the NASB read, "How did it go, my daughter?" But the Authorized Version translates the Hebrew text as it stands: "Who are you, my daughter?" In other words, "Are you still Ruth the Moabitess, or are you the prospective Mrs. Boaz?"
"Fear not" is the word of assurance that the Lord gave to many of His servants: to Abraham (Gen. 15:1), Isaac (26:24), Jacob (46:3), Moses and the nation of Israel (Ex. 14:13), Joshua (Josh. 8:1; 10:8), King Jehoshaphat (2 Chron. 20:17), the Jewish remnant returning to their land (Isa. 41:10, 13–14; 43:1, 5; 44:2), the prophet Ezekiel (Ezek. 3:9), the prophet Daniel (Dan. 10:12, 19), Joseph (Matt. 1:20), Zacharias (Luke 1:13), Mary (1:30), the shepherds (2:10), Paul (Acts 27:24), and the apostle John (Rev. 1:17). You and I can say with these spiritual giants, "The Lord is my helper; I will not fear" (Heb. 13:6 nkjv).
Ruth remembered Boaz's words, as she had done before (2:19–21), and she shared with Naomi all that Boaz had promised. Then Ruth showed Naomi the generous gift Boaz had given them. A man who sends a generous gift to his prospective mother-in-law is certainly a good choice for a husband!
Not only did Boaz calm Ruth's fears, but he also made a promise to her concerning the future: "I will do for you all that you request" (Ruth 3:11 nkjv). Whatever God starts, He finishes; and what He does, He does well (Phil. 1:6; Mark 7:37). It was not Ruth's obligation to do for herself what only Boaz could do.
Naomi could no longer say that her hands were empty (1:21). Now they were full because of the grace of the kinsman-redeemer. Ruth's faith and obedience had brought about a complete transformation in their lives, and now they were living by grace.
What seemed to Naomi to be a simple procedure has now turned out to be a bit more complicated, because there was a man in Bethlehem who was a nearer kinsman. Boaz didn't withhold this problem from Ruth, for he didn't want her to return home with false hopes in her heart. Joy and peace that are based
Ruth waited for Boaz to work (3:18) It is "through faith and patience" that we inherit the promises (Heb. 6:12; 10:36). Since Naomi and Ruth believed that Boaz would accomplish what he said he
Ruth 3—4
would do, they waited patiently until they received the good news that Ruth would be a bride. "Commit your way to the Lord, trust also in Him, and He will do it" (Ps. 37:5).
he book of Ruth opens with three funerals but closes with a wedding. There is a good deal of weeping recorded in the first chapter, but the last chapter records an overflowing of joy in the little town of Bethlehem. "Weeping may endure for a night, but joy cometh in the morning" (Ps. 30:5). Not all of life's stories have this kind of happy ending; but this little book reminds us that, for the Christian, God still writes the last chapter. We don't have to be afraid of the future.
I confess that waiting is one of the most difficult things for me to do, whether it's waiting for a table at a restaurant or waiting for a delayed flight to take off. I'm an activist by nature, and I like to see things happen on time. Perhaps that's why the Lord has often arranged for me to wait. During those times, three phrases from Scripture have encouraged me: "Sit still" (Ruth 3:18), "Stand still" (Ex. 14:13), and "Be still" (Ps. 46:10).
This chapter focuses on three persons: a bridegroom, a bride, and a baby.
IV. Satisfaction: Ruth wedding (4) A.Boaz redeems Ruth—4:1–10
The bridegroom (4:1–10) The law of the kinsman-redeemer is given in Leviticus 25:23–34, and the law governing levirate marriage is found in Deuteronomy 25:5–10. The purpose of these laws was to preserve the name and protect the property of families in Israel. God owned the land and didn't want it exploited by rich people who would take advantage of poor people and widows. When obeyed, these laws made sure that a dead man's family name did not die with him and that his property was not sold outside the tribe or clan. The tragedy is that the Jewish rulers didn't always obey this law, and the prophets had to rebuke them for stealing land from the helpless (1 Kings 21; Isa. 5:8–- 10; Hab. 2:9–12). The nation's abuse of the land was one cause of their captivity (2 Chron. 36:21).
"Sit still" was Naomi's counsel to Ruth, and wise counsel it was. Ruth would have accomplished nothing by following Boaz around Bethlehem, trying to help him keep his promises. "Their strength is to sit still" (Isa. 30:7). Our human nature gets nervous and wants to help God out; and when we try, we only make matters worse.
"Stand still" was the command of Moses to the people of Israel when the Egyptian army was pursuing them. There was no need to panic, for God had the situation well in hand. Then the Lord commanded the people to "go forward" (Ex. 14:15), and He led them safely through the sea. There is a time to stand and a time to march, and we must be alert to know which one God wants us to do.
"Be still, and know that I am God" (Ps. 46:10) is a wonderful antidote for a restless spirit. The Hebrew word translated "be still" means "take your hands off, relax." It's so easy for us to get impatient with the Lord and start meddling in matters that we ought to leave alone. He is God, and His hands can accomplish the impossible. Our hands may get in the way and make matters worse.
The meaning of redemption. The word redeem means "to set free by paying a price." In the case of Ruth and Naomi, Elimelech's property had either been sold or was under some kind of mortgage, and the rights to the land had passed to Ruth's husband, Mahlon, when Elimelech died. This explains why Ruth was also involved in the transaction. She was too poor, however, to redeem the land.
Boaz was busy working for Ruth, and Naomi was confident that he wouldn't rest until he had settled the matter. "Being confident of this very thing, that He which hath begun a good work in you will perform [complete] it until the day of Jesus Christ" (Phil. 1:6). It encourages my heart to know that Jesus Christ is working unceasingly for His people as He intercedes in heaven (Heb. 8:34), and that He is working in us, seeking to conform us to His perfect will (13:20–21; Phil. 2:12–13). Have you put yourself at the feet of the Lord of the Harvest, and are you trusting Him to work?
When it comes to spiritual redemption, all people are in bondage to sin and Satan (Eph. 2:1–3; John 8:33–34) and are unable to set themselves free. Jesus Christ gave His life as a ransom for sinners (Mark 10:45; Rev. 5:9–10), and faith in Him sets the captive free. Each time I visit a bookstore, I try to observe what subjects are getting prominent notice, and in recent years, it's been the theme of deliverance. I see shelves of books about addiction and codependence and how to find freedom. In a world that's enjoying more political freedom than ever before, millions of people are in bondage to food, sex, drugs, alcohol, gambling, work, and dozens of other "masters." While we thank God for the help counselors and therapists can give, it is Jesus Christ who alone can give freedom to those who are enslaved. "Therefore if the Son makes you free, you shall be free indeed" (John 8:36 nkjv).
One evidence of your trust will be your willingness to sit still and let Him have His way.
CHAPTER FOUR Ruth 4 LOVE FINDS A WAY
The marks of the redeemer. Not everybody could perform the duties of a kinsman-redeemer. To begin with, he had to be a near kinsman (Lev. 25:25). This was the major obstacle Boaz had to overcome because another man in Bethlehem was a nearer relative to Ruth than he was (3:12–13). When you see this as a
(In which Boaz and Ruth get married, and Naomi finds her empty heart full of joy and her empty hands full of a baby boy)
Ruth 4
is written down in Scripture and held in honor. "He who does the will of God abides forever" (1 John 2:17 nkjv). This also explains why Orpah's name is missing in Ruth 4:9–10.
type of Jesus Christ, it reminds you that He had to become related to us before He could redeem us. He became flesh and blood so He could die for us on the cross (Heb. 2:14–15). When He was born into this world in human flesh, He became our "near kinsman," and He will remain our "kinsman" for all eternity. What matchless love!
The custom of taking off the shoe probably relates to the divine commandment to walk on the land and take possession (Gen. 13:17; Deut. 11:24; Josh. 1:3). In years to come, the ten witnesses would be able to testify that the transaction had been completed because they saw the kinsman hand his shoe to Boaz. It symbolized the kinsman's forfeiture of his right to possess the land. Boaz now had the land—and Ruth!
In order to qualify, the kinsman redeemer also had to be able to pay the redemption price. Ruth and Naomi were too poor to redeem themselves, but Boaz had all the resources necessary to set them free. When it comes to the redemption of sinners, nobody but Jesus Christ is rich enough to pay the price. Indeed, the payment of money can never set sinners free; it is the shedding of the precious blood of Christ that has accomplished redemption (1 Peter 1:18–19; see Ps. 49:5–9). We have redemption through Christ's blood (Eph. 1:7), because He gave Himself for us (Titus 2:14) and purchased eternal redemption for us (Heb. 9:12).
I have mentioned before that Boaz is a picture of Jesus Christ, our Kinsman-Redeemer; and this scene is no exception to that. Like Boaz, Jesus wasn't concerned about jeopardizing His own inheritance; instead, He made us a part of His inheritance (Eph. 1:11, 18). Like Boaz, Jesus made His plans privately, but He paid the price publicly, and like Boaz, Jesus did what He did because of His love for His bride.
There was a third qualification: The kinsman redeemer had to be willing to redeem. As we shall see in this chapter, since the nearer kinsman was not willing to redeem Ruth, Boaz was free to purchase both the property and a wife. The nearer kinsman had the money but not the motivation: He was afraid he would jeopardize his own family's inheritance.
However, there are also some contrasts between Boaz and the Lord Jesus Christ. Boaz purchased Ruth by giving out of his wealth, while Jesus purchased His bride by giving Himself on the cross. Boaz didn't have to suffer and die to get a bride. Boaz had a rival in the other kinsman, but there was no rival to challenge Jesus Christ. Boaz took Ruth that he might raise up the name of the dead (Ruth 4:10), but we Christians glorify the name of the living Christ. There were witnesses on earth to testify that Ruth belonged to Boaz (vv. 9–10), but God's people have witnesses from heaven, the Spirit, and the Word (1 John 5:9–13).
The method of redemption. In ancient times, the city gate was the official court where judicial business was transacted in the presence of the elders (Deut. 21:18–21; 2 Sam. 15:2; Job 29:7ff.). When Boaz arrived at the gate, he gathered ten men to witness the transaction. Just then, the nearer kinsman walked by— another evidence of God's providence—and Boaz hailed him. Now everything was ready for the great transaction that would ultimately involve the coming of the Son of God into the world.
Five times in Ruth 4:1–2 you find people sitting down. When Jesus Christ finished purchasing His bride, He sat down in heaven (Heb. 1:3; Mark 16:19) because the transaction was completed. "It is finished!"
The key theme of this chapter is redemption. The words "redeem," "buy," and "purchase" are used at least fifteen times. There can be no redemption without the paying of a price. From our point of view, salvation is free to "whosoever shall call on the name of the Lord" (Acts 2:21), but from God's point of view, redemption is a very costly thing.
The bride (4:11–12) It's a wonderful thing when the covenant community sincerely rejoices with the bride and groom because what they are doing is in the will of God. In my pastoral ministry, I've participated in a few weddings that were anything but joyful. We felt like grieving instead of celebrating. The popular entertainer George Jessel defined marriage as "a mistake every man should make," but the last place you want to make a mistake is at the marriage altar. Contrary to what some people believe, marriage is not "a private affair." This sacred union includes God and God's people, and every bride and groom should want the blessing of God and God's people on their marriage.
B.The people bless Ruth—4:11–12
The other kinsman was willing to buy the land until he learned that Ruth was a part of the transaction, and then he backed out. His explanation was that, in marrying Ruth, he would jeopardize his own inheritance. If he had a son by Ruth, and that son were his only surviving heir, Mahlon's property and part of his own estate would go to Elimelech's family. The fact that Ruth was a Moabitess may also have been a problem to him. (Both Mahlon and Chilion had married Moabite women and died!)
The people prayed that Ruth would be fruitful in bearing children, for in Israel children were considered a blessing and not a burden (Ps. 127:3–5). Alas, that's not the attitude in society today. In the United States each year, a million and a half babies are legally destroyed in the womb, and the pieces of their bodies removed as though they were cancerous tumors. A Christian nurse said to me one day, "In one part of our
Boaz was undoubtedly relieved when his relative stepped aside and opened the way for Ruth to become his wife. It's worth noting that the nearer kinsman tried to protect his name and inheritance, but we don't even know what his name was or what happened to his family! Boaz took the risk of love and obedience, and his name
Ruth 4
should be treated that way. Every baby deserves a loving home and caring parents who want to raise the child "in the training and admonition of the Lord" (Eph. 6:4 nkjv). What a great privilege it is to bring new life into the world and then to guide that life so it matures to become all that God has planned!
hospital, we're working day and night to keep little babies alive. In another part, we're murdering them. What is God going to say?"
It was important that the Jewish wives bear children, not only to perpetuate the nation, but also because it would be through Israel that God would send the Messiah to earth. The Jews abhorred both abortion and the exposing of children to die—practices that were common in other nations. Jacob's two wives, Leah and Rachel, bore to him eight sons who "built" the nation by founding the leading tribes of Israel (Gen. 29:31—30:24; 35:18). The use of the word Ephrathah in Ruth 4:11 is significant, for the Hebrew word means "fruitful." The people wanted Ruth to be fruitful and famous and bring honor to their little town. It was the place where Rachel was buried (Gen. 35:19), but more importantly, it would be known as the place where Jesus Christ was born.
Obed was also a blessing to Naomi. His grandmother informally "adopted" him as her own son and became his foster mother. The women of Bethlehem shared Naomi's joy when they said, "Praise be to the Lord, who this day has not left you without a kinsman-redeemer" (Ruth 4:14 niv). The reference is to Obed, not Boaz.
Obed was a "restorer of life" to Naomi. Every grandparent can bear witness that grandchildren are better than the Fountain of Youth, for we "get young again" when the grandchildren come to visit. Though not all grandparents agree with it, they all know the saying: "They're called 'grandchildren' because they're grand when they come and grand when they leave." There's no better way to get a new lease on life than to start investing yourself in the younger generation. Every baby that is born into this world is a vote for the future, and grandparents need to focus on the future and not on the past. When you're holding a baby, you're holding the future in your arms.
The neighbors also wanted the house of Boaz to be like that of Perez (Ruth 4:12; see Matt. 1:3). The family of Perez had settled in Bethlehem (1 Chron. 2:5, 50–54), and Boaz was a descendant of Perez (v. 18). Tamar, the mother of Perez, was not a godly woman, but her name is found in our Lord's genealogy (Matt. 1:3).
What wonderful changes came into Ruth's life because she trusted Boaz and let him work on her behalf! She went from loneliness to love, from toil to rest, from poverty to wealth, from worry to assurance, and from despair to hope. She was no longer "Ruth the Moabitess," for the past was gone, and she was making a new beginning. She was now "Ruth the wife of Boaz," a name she was proud to bear.
Obed would be a blessing to Naomi in another way: He would one day care for the family that brought him into the world, including his grandmother Naomi. Boaz had redeemed the family inheritance; now Obed would continue the family line, protect the inheritance, and use it to sustain Naomi. He would live up to his name and be a "servant" to Naomi, his "foster mother."
One of the many images of the church in the Bible is "the bride of Christ." In Ephesians 5:22–33, the emphasis is on Christ's love for the church as seen in His ministries: He died for the church (past), He cleanses and nourishes the church through the Word (present), and He will one day present the church in glory (future). Christ is preparing a beautiful home for His bride and one day will celebrate His wedding (Rev. 19:1–10; 21–22).
The guarantee for this ministry would not be the law of the land but the love of Ruth for her mother-in-law. Obed would early learn to love Naomi even as Ruth loved her. Obed was an only son, but his affection for his mother and grandmother would be equal to that of seven sons.
Obed would bring blessing to Bethlehem. The child would bring fame to both the family name and the name of his native town. Elimelech's name almost disappeared from Israel, but Obed would make that name famous and bring glory to Bethlehem. This happened, of course, through the life and ministry of King David (v. 22) and of David's greater son, Jesus Christ. Naomi would have the comfort of knowing that the family name would not perish but increase in fame.
The baby (4:13–22) God had been gracious to Ruth back in Moab by giving her the faith to trust Him and be saved. His grace continued when she moved to Bethlehem, for He guided her to the field of Boaz where Boaz fell in love with her. God's grace continued at the town gate where the nearer kinsman rejected Ruth and Boaz purchased her. After the marriage, God poured out His grace on Ruth and Boaz by giving her conception (Gen. 29:31; 30:1–2; 33:5) and then by giving her the safe delivery of a son, whom they named Obed ("servant").
C.God gives Boaz and Ruth a son—4:13–22
Obed would bring blessing to Israel. Obed was the grandfather of King David, one of Israel's greatest rulers. When the name of David is mentioned, we usually think of either Goliath or Bathsheba. David did commit a great sin, but he was also a great man of faith whom God used to build the kingdom of Israel. He led the people in overcoming their enemies, expanding their inheritance and, most of all, worshipping their God. He wrote worship songs for the Levites to sing and devised musical instruments for them to play. He
God would use this baby to be a source of blessing to many.
Obed was a blessing to Boaz and Ruth. This was no ordinary baby, for it was God's special gift to Boaz and Ruth, and what a blessing little Obed was to their home! But every baby is a special gift from God and
Ruth 4
The book of Ruth beautifully illustrates God's work of salvation. The story opens with Ruth as an outsider, a stranger, but it ends with Ruth as a member of the covenant community because she has married Boaz, her kinsman-redeemer. He paid the price for her to be redeemed.
spent a lifetime gathering wealth for the building of the temple, and God gave him the plans for the temple so Solomon could do the job. Whether he had in his hand a sling or sword, a harp or hymnal, David was a great servant of God who brought untold blessings to Israel.
Obed would bring blessing to the whole world. The greatest thing God did for David was not to give him victory over his enemies or wealth for the building of the temple. The greatest privilege God gave him was that of being the ancestor of the Messiah. David wanted to build a house for God, but God told him He would build a house (family) for David (2 Sam. 7). David knew that the Messiah would come from the kingly tribe of Judah (Gen. 49:8–10), but nobody knew which family in Judah would be chosen. God chose David's family, and the Redeemer would be known as "the son of David" (Matt. 1:1).
But the book also illustrates the believer's deepening relationship with the Lord. In chapter 1, Ruth doesn't even know that Boaz exists. In chapter 2, Ruth is a poor laborer, gleaning in the field of Boaz and receiving his gifts. To her, Boaz is only a mighty man of wealth who shows kindness to her. The turning point is in chapter 3 where Ruth yields herself at the feet of Boaz and believes his promises. The result is recorded in chapter 4: Ruth is no longer a poor gleaner, for now she has Boaz, and everything he owns belongs to her.
Too many of God's people are content to live in chapter 2, picking up the leftovers and doing the best they can in their difficult situation. They want God's gifts, but they don't want a deeper communion with God. What a difference it would make if they would only surrender themselves to the Lord and focus on the Giver instead of the gifts! Ponder John 14:21–24.
Little did those Bethlehemites know that God had great plans for that little boy! Obed would have a son named Jesse; and Jesse would have eight sons, the youngest of which would be David the king (1 Sam. 16:6–13).1 Remember that the next time you behold a baby or a child, that little one might be one for whom God has planned a great future. The medieval teacher who always tipped his hat to his pupils had the right idea, for among them perhaps was a future general or emperor.
The book of Ruth reminds us that God is at work in our world, seeking a bride and reaping a harvest, and we must find our place in His program of winning the lost. The events in the book of Ruth occurred during the period of the judges, a time not much different from our own day. If you focus only on the evils of our day, you'll become pessimistic and cynical, but, if you ask God what field He wants you to work in and faithfully serve Him, you'll experience His grace, love, and joy.
The Moabites were not to enter the congregation of the Lord "even to the tenth generation" (Deut. 23:3). But the little book of Ruth closes with a ten-generation genealogy that climaxes with the name of David!
Never underestimate the power of the grace of God.
Notes 1 In 1 Chronicles 2:13–15, the writer states that Jesse had seven sons, but this is not an error or contradiction. The unnamed son must have died either unmarried or without posterity. Therefore, his name was dropped out of the official genealogy.
Judges is the book of "no king" (17:6; 18:1; 19:1; 21:25). First Samuel is the book of "man's king," when God gave Saul to Israel because they asked for him. Things will get so bad in our world that the nations will one day cry out for a king to feed them and protect them. That king will appear, and we call him the Antichrist.
But 1 Samuel isn't the end of the story, for 2 Samuel is the book of God's king! David did appear on the scene, and he did establish the kingdom in the name of the Lord. Likewise, when man's king has done his worst, God's King will appear, judge this evil world, put away ungodliness, and then establish His glorious kingdom.
INTERLUDE
Reflections on Ruth T
he main purpose of the book of Ruth is historical. It explains the ancestry of David and builds a bridge between the time of the judges and the period when God gave Israel a king.
Meanwhile, even though we must live in an evil time like the age of the judges when there was no king in Israel, we can still seek first the kingdom of God and be loyal subjects of the King of kings (Matt. 6:33). The name Elimelech means "my God is king," but Elimelech didn't live up to his name, for he doubted God and disobeyed Him. Even though there is no king in Israel and all around us everything seems to be falling apart, there can be a King in our lives, reigning in our hearts.
But the Bible is more than a history book. There are many practical lessons to be learned from these events—lessons that can encourage us in our spiritual walk. The book of Ruth is no exception.
This little book certainly reveals the providence of God in the way He guided Ruth and Naomi. It encourages me to know that God still cares for us even when we're bitter toward Him, as Naomi was. God directed Ruth, a "new believer," and used her faith and obedience to transform defeat into victory. God is concerned about the details of our lives, and this fact should give us courage and joy as we seek to live each day to please Him.
It was Ruth's commitment that made the difference in her life and in the lives of the people she loved.
Have you put yourself at the feet of the Lord of the harvest? Until you do, God can never be to you all that He wants to be.
1 S A M U E L
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
OUTLINE Key theme: The establishment of a king in Israel Key verse: 1 Samuel 12:22
1 Samuel 1—3 494 "The Lord of Hosts Is with Us"
1 Samuel 4—6 501 Israel's Defeat—God's Victory
I. THE FAILURE OF THE PRIESTHOOD (1—7)
A. The birth of Samuel—1:1—2:11 B. The failure of Eli—2:12–36 C. The call of Samuel—3 D. The rescue of the ark—4—6 E. The new spiritual beginning—7
1 Samuel 7—11 504 The Call for a King
1 Samuel 12—13 510 Reviewing and Rebuking
1 Samuel 14—15 514 A Foolish Vow and a Lame Excuse
II. THE FAILURE OF THE FIRST KING (8—15)
A. Israel requests a king—8 B. Saul is made king—9—10 C. Saul's first victories—11 D. The nation renews the covenant—12 E. Saul loses the throne—13—15
1 Samuel 16—17 519 God Chooses a King
1 Samuel 18—19 524 A Jealous King
1 Samuel 20—22 528 David in Exile
III. THE TRAINING OF THE NEW KING (16—31)
A. David is anointed—16:1–13 B. David serves Saul—16:14–23 C. David kills Goliath—17 D. Saul becomes jealous of David—18—19 E. The love of David and Jonathan—20 F. David driven into exile—21—27, 29—30 G. Saul's defeat and death—28; 31
1 Samuel 23—24 533 David the DeliverER
1 Samuel 25—26 536 A Wise Woman and a Foolish King
1 Samuel 27:1—28:2; 29—30 541 Living with the Enemy
1 Samuel 28:3–25; 31; 1 Chronicles 10 544 The King is Dead!
Review of 1 Samuel 546 Four Successes and Two Failures
1 Samuel 1
The book of Judges is the book of "no king" and describes a nation in which anarchy was the norm. "In those days there was no king in Israel, but every man did that which was right in his own eyes" (Judg. 17:6; and see 18:1; 19:1; and 21:25). Israel wasn't a united people, as during the days of Joshua, but it was a loose confederation of tribes with God-appointed judges ruling in widely separated areas. There was no standing army nor were there permanent military leaders. Men from the different tribes volunteered to defend the land when they were summoned to battle.
CHAPTER ONE 1 Samuel 1—3 "THE LORD OF HOSTS IS WITH US" O
I. The failure of the priesthood (1—7)
ne of the awesome titles of our great God is "Lord of Hosts" or "Lord of the armies." This title is used nearly 300 times in Scripture and is found for the first time in 1 Samuel 1:3. "Lord of hosts" describes God as the sovereign Lord of the host of the stars (Isa. 40:26), the angelic host (Ps. 103:20–21), and the armies of Israel (Ex. 12:41; Ps. 46:7, 11). In the Authorized Version, "hosts" is transliterated "Sabaoth" in Romans 9:29 and James 5:4. In his hymn "A Mighty Fortress Is Our God," Martin Luther rightly applied this title to Jesus Christ:
But during those dark days of the Judges, a love story took place that's recorded in the book of Ruth. Boaz married Ruth the Moabitess and from their union came Obed, the father of Jesse who became the father of David the king. There was no king in Israel, but God was already at work preparing the way for His chosen servant (Ps. 78:56–72). If Judges is the book of "no king," then 1 Samuel is the book of "man's king." The people of Israel asked for a king and God gave them Saul, from the tribe of Benjamin, who turned out to be a tragic failure. But the Lord had prepared David for the throne, and 2 Samuel is the book of "God's king."
Did we in our own strength confide, Our striving would be losing, Were not the right Man on our side, The Man of God's own choosing. Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth His name, From age to age the same, And He must win the battle.
You cannot read the records of the past without seeing the hand of "the Lord of Hosts" at work in the events of what we call history. The Lord is mentioned over sixty times in 1 Samuel 1–3, for He is the chief actor in this drama. Men and women are free to make their decisions, good or bad, but it is Jehovah, the Lord of history, who ultimately accomplishes His purposes in and through the nations (Acts 14:15–17; 17:24–26; Dan. 4:25, 32). Indeed, "history is His story," a truth that is a great encouragement to God's people who suffer for their faith. But this truth is also a warning to unbelievers who ignore or oppose the will of God, because the Lord of hosts will ultimately triumph.
The story of the people of Israel recorded in the Bible is a living demonstration of the fact that the Lord does win the battle, that He is sovereign in all things. People and events recorded in Scripture are part of what theologians call "salvation history," God's gracious plan to send the Savior into the world to die for sinners. The book of Ruth ends with the name of David (Ruth 4:22), and 1 Samuel tells the story of David's successful preparation for reigning on the throne of Israel. It was from David's family that Jesus Christ, the "Son of David," was born. The books of Samuel, Kings, and Chronicles record many sins and failures on the part of God's people, but they also remind us that God is on the throne, and when He isn't allowed to rule, He overrules. He is the Lord of Hosts and His purposes will be accomplished.
Samuel was God's "bridge builder" at a critical time in Jewish history when the weak confederation of tribes desperately needed direction. He was the last of the judges (1 Sam. 7:15–17; Acts 13:20) and the first of a new line of prophets after Moses (3:24). He established a school of the prophets, and he anointed two kings— Saul who failed and David who succeeded. At a time when the ages were colliding and everything seemed to be shaking, Samuel gave spiritual leadership to the nation of Israel and helped to move them toward national unification and spiritual rededication.
God directs history "What are all histories but God manifesting Himself," said Oliver Cromwell over three centuries ago, but not everybody agrees with him. The British historian Edward Gibbon, who wrote The Decline and Fall of the Roman Empire, called history "little more than the register of crimes, follies, and misfortunes of mankind," and Lord Chesterfield, his contemporary, called history "a confused heap of facts." But Dr. A. T. Pierson, preacher and missionary statesman of the last century, said it best when he wrote, "History is His story." This is particularly true of the history recorded in the Bible, for there we have the inspired account of the hand of God at work in the affairs of mankind to bring the Savior into the world.
In human history, it may appear to us that truth is "forever on the scaffold" and wrong is "forever on the throne," but that isn't heaven's point of view. As you study 1 Samuel, you will see clearly that God is always in control. While He is longsuffering and merciful and answers the prayers of His people, He is also holy and just and punishes sin. We live today in a time of radical worldwide change, and the church needs leaders like Samuel who will help God's people understand where they've been, who they are, and what they are called to do.
1 Samuel 1
God answers prayer (1:1–28) During the period of the judges, the Israelites were in dire straits because they lacked godly leadership. The priesthood was defiled, there was no sustained prophetic message from the Lord (3:1), and the law of Moses was being ignored throughout the land. As He often did in Israel's history, God began to solve the problem by sending a baby. Babies are God's announcement that He knows the need, cares about His people, and is at work on their behalf. The arrival of a baby ushers in new life and a new beginning; babies are signposts to the future, and their conception and birth is a miracle that only God can do (Gen. 30:1–2). To make the event seem even greater, God sometimes selects barren women to be the mothers, as when He sent Isaac to Sarah, Jacob and Esau to Rebekah, and Joseph to Rachel.
into a woman of character and faith and motivated her to give her best to the Lord. She expressed her anguish only to the Lord and she didn't create problems for the family by disputing with Peninnah. In everything she said and did, Hannah sought to glorify the Lord. Indeed, she was a remarkable woman who gave birth to a remarkable son.
A devout prayer (vv. 9–18). During one of the festive meals at Shiloh, Hannah left the family and went to the tabernacle to pray. She had determined in her heart that the Lord wanted her to pray for a son so that she might give him back to the Lord to serve Him all his life. It's an awesome fact that, humanly speaking, the future of the nation rested with this godly woman's prayers, and yet, how much in history has depended on the prayers of suffering and sacrificing people, especially mothers.
A.The birth of Samuel—1:1—2:11
The original tabernacle was a tent surrounded by a linen fence, but from the description in the text we learn that God's sanctuary now included some sort of wooden structure with posts (1:9) and doors (3:2, 15) and in which people could sleep (vv. 1–3). This structure and the tabernacle together were called "the house of the Lord" (1:7), "the temple," "the tabernacle of the congregation," and God's "habitation" (2:32). It was here that aged Eli, the high priest, sat on his priestly throne to oversee the ministry, and it was there that Hannah went to pray. She wanted to ask the Lord for a son and to promise the Lord her son would serve Him all the days of his life.
A divided home (vv. 1–8). Elkanah was a Levite, a Kohathite from the family of Zuph (1 Chron. 6:22–28, 34–35). The Levites were scattered throughout the land and went to Shiloh to minister at the tabernacle whenever they were needed. Elkanah lived in Ramah on the border of Ephraim and Benjamin (see Josh. 18:25). Elkanah's famous son Samuel would be born in Ramah (1 Sam. 1:19–20), live there (7:17), and be buried there when he died (25:1).1
In many ways, Elkanah seems to be a good and godly man, except that he had two wives. Apparently Hannah was his first wife, and when she proved barren, he married Peninnah so he could have a family. We don't know why Elkanah didn't wait on the Lord and trust Him to work out His plan, but even Abraham married Hagar (Gen. 16) and Jacob ended up with four wives! While bigamy and divorce were not prohibited by Jewish law (Deut. 21:15–17; 24:1–4), God's original plan was that one man be married to one woman for one lifetime (Mark 10:1–9).
What an example Hannah is in her praying! It was a prayer born out of sorrow and suffering, but in spite of her feelings, she laid bare her soul before the Lord. It was a prayer that involved submission, for she presented herself to the Lord as His handmaid, to do whatever He wanted her to do (see Luke 1:48). It was a prayer that also involved sacrifice, because she vowed to give her son back to the Lord, to be a Nazirite (Num. 6) and serve the Lord all his life. In praying like this, was Hannah "bargaining" with the Lord? I don't think so. Bearing a son would have removed her disgrace and perhaps ended her rival's persecution, but giving up the son was another matter. Perhaps it would have been easier for her to go on living in barrenness than to have a child for three years and have to give him up forever. I wonder if God had given Hannah an inner conviction that her son would play an important part in the future of the nation.
Each year Elkanah took his family to Shiloh to worship (Ex. 23:14–19), and together they ate a meal as a part of their worship (Deut. 12:1–7). This annual visit to the tabernacle should have been a joyful event for Hannah, but each year Peninnah used it as an opportunity to irritate her rival and make fun of her barrenness. When Elkanah distributed the meat from the sacrifice, he had to give many portions to Peninnah and her children, while Hannah received only one portion. Elkanah gave her a generous share, but his generosity certainly didn't compensate for her infertility.2
Hannah's faith and devotion were so strong that they rose above the misunderstanding and criticism of the nation's highest spiritual leader. When you give your best to the Lord, it's not unusual to be criticized by people who ought to encourage you. Moses was criticized by his brother and sister (Num. 12), David by his wife (2 Sam. 6:12–23), and Mary of Bethany by an apostle (John 12:1–8), yet all three were commended by the Lord. In the first four chapters of 1 Samuel, Eli comes across as a poor example of a believer, let alone a high priest. He was probably self-indulgent (4:18)
The name "Hannah" means "a woman of grace," and she did manifest grace in the way she dealt with her barrenness and Peninnah's attitude and cruel words. Elkanah was able to have children by Peninnah, so Hannah knew that the problem lay with her and not with her husband. It seemed unfair that a woman with Peninnah's ugly disposition should have many children while gracious Hannah was childless. She also knew that only the Lord could do for her what he did for Sarah and Rachel, but why had God shut up her womb? Certainly this experience helped to make her
1 Samuel 1
and definitely tolerant of the sins of his two sons (2:22–36), and yet he was quick to judge and condemn the devotions of a godly woman. "In prayer it is better to have a heart without words, than words without a heart," said John Bunyan, and that's the way Hannah prayed.
enough to accompany three sacrifices, suggests that three bullocks is the correct number, for three-tenths of an ephah of grain was needed for each bull sacrificed (Num. 28:12).
When Elkanah and Hannah presented their son to the Lord, Hannah reminded Eli that she was the woman who had prayed for a son three years before.4 Did the old man remember the occasion and did he recall how unfairly he had dealt with this sorrowing woman? If he did, there's no record of it, but he received the boy to become a servant of the Lord at the tabernacle and be trained in the law of the Lord.
Those who lead God's people need spiritual sensitivity so they can "rejoice with those who rejoice, and weep with those who weep" (Rom. 12:15 nkjv). Eli accused her of pouring out too much wine, when all she was doing was pouring out her soul to God in prayer (1 Sam. 1:15). Five times Hannah called herself a "handmaid," which signified her submission to the Lord and His servants. We don't read that Eli apologized to her for judging her so severely, but at least he gave her his blessing, and she returned to the feast with peace in her heart and joy on her countenance. The burden was lifted from her heart, and she knew that God had answered her prayer.
Considering the low level of spiritual life in Eli and the wicked ways of his sons, it took a great deal of faith for Elkanah and Hannah to leave their innocent son in their care. But the Lord was with Samuel and would preserve him from the pollution around him. Just as God protected Joseph in Egypt, so He would protect Samuel in Shiloh, and so He can protect our children and grandchildren in this present evil world. Judgment was coming to Eli and his family, but God would have Samuel prepared to guide the nation and move them into the next stage of their development.
A distinguished son (vv. 19–28). When the priests offered the burnt offering early the next morning, Elkanah and his family were there to worship God, and Hannah's soul must have been rejoicing, for she had given herself as a living sacrifice to the Lord (Rom. 12:1–2). When the family arrived home, God answered her prayers and gave her conception, and when her child was born, it was a son whom she named Samuel. The Hebrew word sa-al means "asked," and sama means "heard," and el is one of the names for God, so Samuel means "heard of God" or "asked of God." All his life, Samuel was both an answer to prayer and a great man of prayer.3
The story thus far makes it clear that the life and future of a nation depends on the character of the home, and the character of the home depends on the spiritual life of the parents. An African proverb says, "The ruin of a nation begins in the homes of its people," and even Confucius taught, "The strength of a nation is derived from the integrity of its homes." Eli and his sons had "religious" homes that were godless, but Elkanah and Hannah had a godly home that honored the Lord, and they gave Him their best. The future hope of the people of Israel rested with that young lad in the tabernacle learning to serve the Lord. Never underestimate the power of the home or the power of a little child dedicated to God.
Certainly Hannah told Elkanah about her vow, because she knew that Jewish law permitted a husband to annul a wife's vow if he disagreed with it (Num. 30). Elkanah agreed with her decision and allowed her to remain at home with her son when the rest of the family went on its annual trip to Shiloh. We can't help but admire Elkanah for what he said and did, for this was his firstborn son by his beloved Hannah and father and son would be separated for the rest of their lives. A firstborn son had to be redeemed by a sacrifice (Ex. 13:11–13), but Elkanah was giving his son as a living sacrifice to the Lord. As a Levite, a Nazirite, a prophet, and a judge, Samuel would faithfully serve the Lord and Israel and help to usher in a new era in Jewish history.
God receives praise and worship. (2:1–11) After Hannah left her son with Eli, she could have gone off alone and had a good cry, but instead she burst into a song of praise to the Lord. The world doesn't understand the relationship between sacrifice and song, how God's people can sing their way into sacrifice and sacrifice their way into singing. "And when the burnt offering began, the song of the Lord began also" (2 Chron. 29:27 kjv). Before He went to the garden where He would be arrested, Jesus sang a hymn with His disciples (Matt. 26:30), and Paul and Silas sang hymns to the Lord after they had been humiliated and beaten (Acts 16:20–26). Frequently in the psalms you find David praising God in the midst of difficult circumstances. After being beaten by the religious leaders in Jerusalem, the apostles "departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name" (Acts 5:41 nkjv).
Mothers usually weaned children at the age of three, and surely during those precious years, Hannah taught her son and prepared him for serving the Lord. He did not have a personal knowledge of the Lord until later when God spoke to him (1 Sam. 3:7–10). Hannah was a woman of prayer (1:27) and taught her son to be a man of prayer. When she and Elkanah took their son to Shiloh to give him to the Lord, they brought along the necessary sacrifices so they could worship the Lord. The Authorized Version reads "three bullocks" while other translations read "a three-yearold bull" (niv, nasb). However, the fact that the parents took a skin of wine and an ephah of meal,
Hannah's song near the beginning of 1 Samuel should be compared with David's song found near the end of 2 Samuel (22), as well as with Mary's song in
1 Samuel 2
gance when you stand before a God who knows you through and through, everything you've thought, spoken, and done. God heard all of Peninnah's haughty words spoken against Hannah, and He also heard Hannah's prayer from her heart. God is omniscient and knows all things, and He is omnipresent and beholds all things.
Luke 1:46–55. All three songs tell of God's grace to undeserving people, God's victory over the enemy, and the wonderful way God turns things upside down in order to accomplish His purposes. What Mary expressed in her song is especially close to what Hannah sang in her hymn of praise.