Ruth. Taking Care Of Family. Chapter 1:22-2:3

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1 Ruth Taking Care Of Family Chapter 1:22-2:3 The line between scripture and tradition is often the difference between history and fiction. While that may be blurred in today s world it certainly isn t in the scripture. But the gap between the two is virtually nonexistent in Jewish tradition. Consider what we are told of the history of Boaz, Ruth and Naomi. it should be mentioned that according to the Sages, Boaz s wife died on the day Naomi and Ruth returned to Bethlehem. Boaz, involved with the funeral and mourning, could not give them a proper welcome. When Ruth chanced upon his field, on the day he returned from mourning, he recognized her rare qualities. Seeing her glean, he assumed that she would not avail herself of charity, preferring to maintain herself with her own hands. Also, as a widower, he did not want to be suspected of ulterior motives regarding Ruth, so he refrained from overt acts of kindness toward her. 1 Naomi and Ruth arrive in Bethlehem. They created quite a stir. The reason may have been a result of the change in Naomi. She had left as a prosperous woman, along with her family, a husband and two sons. She came back destitute, with only a Moabite daughter-in-law. The author of Ruth presents a picture of how Israel cared for its own. Israel, like the United States, had a welfare system. But it was one that required responsibility from its recipients and therefore did not destroy the dignity of those who needed it. The difference is God established the tenets of the system and, as we will see, He used it to guide Ruth s life in a very unique way. But first I was asked to expand a bit on the different names of God found in Chapter 1, verses I THE NAMES OF GOD Chapter 1, Verses II INTRODUCTION Chapter 1, Verse 22-Chapter 2, Verse 1 III INTO THE FIELDS Verses 2-3 IV PROVIDING FOR THOSE IN NEED The Names of God: There are actually four forms of names of deity in these verses, three are applicable to God and one to the gods of the Moabites. First, just to get it out of the way let s look at verse 15. Here is where we find the word gods. While scripture makes it clear there is only one true God, it is also clear that scripture recognizes people had objects of 1 Zlotowitz, Rabbi Meir, Translator and compiler, The Book of Ruth, Mesorah Publications, Ltd., Brooklyn, NY, 1994, p. 86.

2 worship other than God. These might have been idols in the classic sense. I also believe that sometimes there were actually demonic manifestations which people may have been worshiping. In either case. Satan was clearly involved in leading people away from God. Now we find three names of God identified in these verses: God, Lord and Almighty. A. God: The use of the word God here deals with God as the father or progenitor of His people Israel. Jackman speaks to Ruth s use of God s name this way when he notes: In verse 16, Ruth s loyalty to Naomi is shown to have its roots in her loyalty to Naomi s God ( your God, my God ). What began as a borrowed faith is now declared to be her own, and her further statement in verse 17 reveals her commitment to the powerful, sovereign hand of Yahweh over her life. 2 B. Lord: The general use of the word refers to one who has authority over others. In this context it would refer to the ultimate authority, which can only be exercised by God. Ruth has moved from talking about God in relationship to His people Israel to accepting His authority over her as an individual. C. Almighty: This is the word Shaddai. There are a number of interpretations of the root of the Hebrew but apparently there is no agreement and the word is considered obscure. Here the focus is on God s power. It was Naomi s belief that God exercised His power to take all from Naomi because of her sins. Reed has this to say. By speaking of God as the Almighty she emphasized His great power (or provisions. This great God could not be resisted. The disaster He sent could not be averted. Naomi was sure her problem was all God s fault. Her complaint began and ended with a reference to the Almighty, the name of the all-powerful God. 3 Now where were we? Oh yes, Naomi and Ruth have entered Bethlehem and it is there we pick up at the end of Chapter 1 and move on into 2. Chapter 1, Verse 22 Chapter 2:1: These verses serve as an introduction to all the action to follow. First, we are told the time of year the two women came back to Judea. It was the time of the barley harvest. According to the Gezer calendar the oldest-known calendar yet found in Palestine barley harvest was the eighth month of the agricultural calendar (i.e., April/May). Wheat harvest followed a few weeks later. 4 The NIV Study Bible Notes describe the harvest this way: Harvesting grain in ancient Canaan took place in April and May (barley first, wheat a few weeks later; see 2:23). It involved the following steps: (1) cutting the ripened standing grain with hand sickles (Dt 16:9; 23:25; Jer 50:16; Joel 3:13) usually done by men; (2) binding the grain into sheaves usually done by women; (3) gleaning, i.e., gathering stalks of grain left behind (2:7); (4) transporting the sheaves 2 Jackman, David, The Communicator s Commentary, Vol. 7, Judges, Ruth, Word Books, Dallas, TX, 1997, p Reed, John W., The Bible Knowledge Commentary, Volume 1, Ruth, Victor Books, Wheaton, IL., 1986, p Huey, F. B., The Expositor s Bible Commentary, Ruth, Zondervan I nteractive Publishing House, Grand Rapids, MI, 1990 ) 20 (

3 to the threshing floor often by donkey, sometimes by cart (Am 2:13); (5) threshing, i.e., loosening the grain from the straw usually done by the treading of cattle (Dt 25:4; Hos 10:11), but sometimes by toothed threshing sledges (Isa 41:15; Am 1:3) or the wheels of carts (Isa 28:28); (6) winnowing done by tossing the grain into the air with winnowing forks (Jer 15:7) so that the wind, which usually came up for a few hours in the afternoon, blew away the straw and chaff (Ps 1:4), leaving the grain at the winnower s feet; (7) sifting the grain (Am 9:9) to remove any residual foreign matter; (8) bagging for transportation and storage (Ge 42-44). Threshing floors, where both threshing and winnowing occurred, were hard, smooth, open places, prepared on either rock or clay and carefully chosen for favorable exposure to the prevailing winds. They were usually on the east side i.e., downwind of the village. 5 The second piece of information found here is the relationship between Naomi and Boaz. He is described as a kinsman of Elimelech. Rashi says he was actually Elimelech s nephew 6 but of course there is no proof of this. We are given this information as background for what is to come. At this point in time, Naomi s relationship to Boaz was an irrelevancy to her. Verses 2-3: The way God provided for the needs of those who were in poverty was gleaning. Ruth, understanding the poverty in which she and Naomi were living, takes on the responsibility for providing for them. Learning how it was done in Israel, she commits to going into the fields to get food for them. And she just happens to end up in Boaz s field. Coincidence? Hardly. So we see God at work, though neither women realize it yet. Ruth and Naomi had no one to depend on. They were unemployable within the world they lived. But, Ruth was capable of going into the fields to gather the harvest leftovers and therefore able to provide for herself and Naomi. Gleaning is an example of God s welfare system. The NIV Dictionary describes the custom of gleaning as follows: The Hebrew custom of allowing the poor to follow the reapers and gather the remaining grain or grapes (Judg 8:2; Ruth 2:2, 16; Isa 17:6), backed by one of the laws of Moses (Lev 19:9; 23:22; Deut 24:19-21). 7 We read in the Law the specifics of God s welfare program. When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and the alien. I am the LORD your God. When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the alien, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the alien, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the alien, the fatherless and the widow (Leviticus 19:9, 23:23; Deuteronomy 24:19-21). 5 Ibid. 6 Zlotowitz, p Douglas, J. D. and Merrill C. Tenney, editors, NIV Bible Dictionary, Zondervan I nteractive Publishing House, Grand Rapids, MI, 1989 ) 21 (

4 This system was a working system and it was one in which the community provided for the needs of the poor. But the poor were expected to work. They were given nothing except the opportunity to earn their own way. The system was enforced by the government, but keep in mind this government was essentially a system given and overseen by God. Conclusion: What would be a similar concept today? Our government has provided a welfare system but frequently it has been a source of creating dependency and taking away selfrespect. It has frequently been used to maintain power by those administrating it instead of being carried out with concern for the recipients. Instead, we must be willing to consider our responsibilities as Christians. In the October-December 1985 issue of Bibliotheca Sacra John Witmer reviewed an article written by Larry Burkett in the Fundamentalist Journal on the subject of welfare. Witmer stated the following. Is Welfare Scriptural? Larry Burkett, Fundamentalist Journal, April 1985, pp The author answers the question posed by the title of this article with a resounding yes. He says, Welfare for the poor is biblical and necessary (p. 21). He is convinced that welfare is the biblical responsibility of the Christian church, individually and corporately and the fact that the government has assumed the function of caring for the poor does not negate our responsibility (p. 21). Burkett insists that the true purpose of welfare (meeting the needs of others) is to prove (demonstrate) God s love through us (p. 21). The effects, he says, of sharing with others in need out of God s love are threefold: a sense of fellowship and belonging (2 Cor 9:13); a stronger family unit (1 Tim 5:8); and a high standard for work, which prohibits laziness (2 Thess 3:9 10) (p. 22). Furthermore, he points out that welfare must be voluntary to express any kind of caring (p. 22). Such biblical welfare stands opposed to government welfare, which Burkett believes has disastrous effects. He observes, Once the government got involved in social programs welfare became a political tool (p. 22). The effects of government welfare are almost the opposite of the effects of biblical welfare listed above, and the results will be permanent dependence and poverty. With the best of intentions, our welfare system traps people at the lowest economic level by indiscriminate giving (p. 22). Burkett indicts the Christian church for abdicating its responsibility in biblical welfare. He says, The truth is that Christians are doing a miserable job of caring for the physical needs of the poor. Christians in America have the resources to do at least 10 times what we are presently doing for the poor, with little or no alteration of lifestyles (pp ). In concluding the article he challenges Christians to become involved once again in biblical welfare 8 It is also important to understand that in providing for others we are not limited to discussing money. As with all forms of stewardship, we can give not only material things, but also contribute our time and talents. This is what we find as we examine the responsibility of believers to care for others. And as we care for each other, the less dependent we are on the world. In 1951 Ray Stedman wrote an article for Bib Sac discussing the importance of generous giving. I am following the passages he listed but my focus is more on the principles involved with mutual care within in the body whereas his was more specifically on giving. 1. The basis of care: Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received, freely give (Matthew 10:8). 8 Bibliotheca Sacra, Dallas Theological Seminary, Dallas, TX, Volume 142, #568, October-December, 1985, p ) 22 (

5 Here the foundation for caring for others is grounded in how much God has done for us. He provided for His people Israel to care for needy individuals within community. Our community is the church and therefore the responsibility is similar. 2. The corporate responsibility: In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food (Acts 6:1). In the early church it was quickly recognized that the Christian community had a responsibility to care for one another. This was easy to understand because at that time the world at large was certainly unwilling to care for believers. In contemporary times, because the government assumed this responsibility, believers have been less involved in caring for one another. But keep in mind the responsibility of care is not limited to meeting material needs. It also means being available to provide for nonmaterial needs. This requires an investment of time and talents, not just dollars. Since we pay taxes, it may not be unreasonable to expect material assistance from the system, but a secular system can never provide for the emotional and spiritual needs of other believers. And just a thought: What about our responsibility as believers for believers beyond our own community, country, etc.? 3. Paul s Teachings: Share with God s people who are in need. Practice hospitality (Romans 12:13). As Paul speaks to believers, one of his concerns is how we care for one another. Ray Stedman notes: Appearing in between a call to prayer and an exhortation to hospitality, Paul lists the care of needy saints as a Christian s concern. This seems an obvious obligation, and yet one that is often neglected because a natural reticence keeps those in need from informing others of their condition. To obey this injunction, often, will require an active inquiry or investigation of the financial state of worthy saints, and always calls for a keen and observing eye for tell-tale marks of privation Sowing and Reaping: Anyone who receives instruction in the word must share all good things with his instructor. Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers (Galatians 6:6-10). Again, the focus is, we give in response to how much we have been given. And the corollary is, that if we are unwilling to share what we have been given, we may lose our blessings. 9 Steadman, Ray, Giving Under Grace Part 3, Bibliotheca Sacra, Dallas Theological Seminary, Dallas, TX Volume 108, #429, March-May, 1951, p ) 23 (

6 Obviously, my intent here is simply to remind us that just as there was a system in Israel for caring for the needy, this same responsibility continues on into the church community. Let us be available to the Lord to carry out this responsibility as He presents us with opportunities. We are one in the Spirit; We will work with each other; we are one in the Lord we will work side by side We are one in the Spirit; We will work with each other; we are one in the Lord. we will work side by side. And we pray that all unity And we ll guard each one s dignity may one day be restored. and save each one s pride. And they ll know we are Christians by our love, by our love. Yes, they ll know we are Christians by our love. We will walk with each other; All praise to the Father, we will walk hand in hand. from whom all things come. We will walk with each other; And all praise to Christ Jesus, we will walk hand in hand. His only Son. And together we ll spread the news And all praise to the Spirit, that God is in our land. who makes us one. And they ll know we are Christians by our love by our love. Yes, they ll know we are Christians by our love Scholtes, Peter, They ll Know We Are Christians, The Celebration Hymnal, Word/Integrity, Dallas, TX., 1997, #429. ) 24 (

7 Ruth Taking Care Of Family Chapter 1:22-2:3 I THE NAMES OF GOD Chapter 1, Verses II INTRODUCTION Chapter 1, Verse 22-Chapter 2, Verse 1 III INTO THE FIELDS Verses 2-3 IV PROVIDING FOR THOSE IN NEED A. The Names of God: 1. God: 2. Lord: 3. Almighty: B. Introductions: 1. Place 2. Person

8 C. Gleaning: (Judges 8:2; Ruth 2:2, 16; Isaiah 17:6; Leviticus 19:9, 23:23; Deuteronomy 24:19-21) D. The Church s Fields: (Matthew 10:8; Acts 6:1; Romans 12:13; Galatians 6:6-10) Personal Application: Are you have an opportunity to provide a field for someone to glean in? How can we do a better job of being aware of the needs of others in the body? How can we do a better job letting others know of our own needs? Prayer for the Week: Lord, we pray for our own church, that we may become the caring place You desire us to be. Let us be concerned for the needs, spiritual, emotion and material of those within our local community. In Christ s name, amen.