HOW THE LORD INTRODUCES HIMSELF TO THE BELIEVER
[p. 367] HOW THE LORD INTRODUCES HIMSELF TO THE BELIEVER
The thought on my mind is to see the manner in which the Lord introduces Himself to the soul of the believer, and the place woman holds in the Scriptures. I speak of her especially in the way in which she is taken account of in regard to God’s testimony. In Hebrews 11 two women are specially mentioned — Sarah and Rahab, and we are told in that chapter that on the principle of faith “women received their dead again by resurrection”, Hebrews 11:35: Sarah setting forth that faith which brings in life. These women on the principle of faith received their dead back to life; they received the objects of their affections of which they had been deprived by death. The state of things in the Old Testament was that, whilst affection was there, the object was missing, but now we have received our Object from the dead, thus we have what answers to that faith in the Lord Jesus Christ.
By way of illustration we might take the Shunamite woman in 2 Kings 4. The prophet met her every need; she was the continuation of the widow whose every need was met. She was a great woman, a woman of wealth, but devoid of an object for her affection. Later she embraced a son: that shows in type how the Lord Jesus Christ is presented as the Object for the affections of His people, but He has to disappear in death. So the son of the Shunamite woman goes into death, but she receives him again from the dead, to retain him for ever. This is the present situation, we have the object for our affections, permanently in Christ.
[p. 368] In Luke 7 we see affection begotten by the Lord when here on earth, in the woman of the city. She was a sinner, but she was attracted to Christ; she already had affection. In the beginning of Luke 7 the centurion is presented to us, not as an example of affection, but as one who had faith. The testimony had moved out among the gentiles in principle and faith was there, faith that recognises Christ as One having authority. Although Christ was rejected by His earthly people, the centurion takes advantage by faith of what was vested in Him. The woman of the city was not exercised in regard to His authority, but in regard to His Person; she was attracted to Him and the Lord comments upon this. He takes account of her affection, and says, she loved much because she had been forgiven much. The centurion is continued in her. The centurion had come to Christ on the principle of faith and his needs had been met; his history is continued in the woman; she has affection for Christ and she comes to Him because of her affection for Him. Then she too lavishes upon Him all her glory; all that distinguished her is placed at the feet of Jesus, and the Lord singles her out as an example of the affection begotten in the hearts of His people by the presentation of Himself to them, and by the way in which He has brought relief to them. Then in chapter 8 you find a company of such people; they were drawn to Christ; the twelve were with Him, and many women who ministered to Him of their substance. The position in Luke 8 shows what we are brought to as the result of the way the Lord introduces Himself to the soul of the believer.
Now in considering Ruth we see that it is an opportune moment in which she came to Bethlehem, for it was “the beginning of barley harvest”. I want to be simple so that we might see how the [p. 369] Lord introduces Himself, to our affections. Ruth came at the most opportune time; it was at the time of the first of the harvests. It refers in type to the time of the resurrection of Christ; the Lord Jesus Christ risen from the dead is the sheaf of barley, but the wheat harvest refers to the saints. The sheaf of barley typified the Lord Jesus Christ in the offering of firstfruits in Leviticus 23:10. The wheat harvest came in later, when they were to bring two loaves out of their houses; referring to the saints in connection with the firstfruits, Leviticus 23:15 - 17. Ruth did not come in there, but in connection in that which typified the resurrection of Christ.
They were advantageous circumstances under which this stranger Ruth came to Bethlehem. Naomi, as the vessel of light was intelligent and the point of attraction was with her; she had light and so became attractive, and Ruth found herself in Bethlehem as thus attracted. We come to Bethlehem just in that way. Light is in the world, the light of God is here, and souls are exercised and become attached to the vessel of light. I do not enlarge upon it, but only mention it to clear the ground. As thus attracted we find ourselves in the vicinity of the sphere influenced by the Lord Jesus Christ. The Spirit of God introduces Boaz as soon as Ruth appears in Bethlehem. We are given his characteristics and he is a mighty man of wealth. Ruth is now in a position to be introduced, and the Spirit of God brings forward Boaz. Where the Spirit of God brings forward Christ in a special relation in the books of Scripture typically or directly, you will find at that point a general indication as to the object of the Spirit of God in the given book. Directly Boaz is introduced as a mighty man of wealth, Ruth goes to his field. She says to Naomi, “let me now go to the field, and glean ears of corn [p. 370] after him in whose sight I shall find grace ... And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz”.
I wish to speak about this field. Directly the person is introduced, you find what belongs to him is introduced — his possessions. He is about to introduce himself to Ruth; to make himself known; and the Spirit of God immediately brings forward the field which she happened to light upon. It belonged to this mighty man of wealth. Christ has a field. You will find the idea of a field in various places in the Scriptures. In Genesis a field is mentioned and we are told that Abraham purchased the field. It was not a field of barley, or of wheat; he had no thought of tilling it or of cultivating it. He had lost the object of his affections and he purchased the field as a burying ground. The Lord Jesus Christ has acquired the field at the present moment and He has paid current money for it. Typically He acquired it in the presence of the elders of the land and not only has He acquired the cave, but the trees also. We are told as to Abraham, “And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city”, Genesis 23:17,18. Abraham used the cave.
The Lord Jesus has right of way in the field; He has paid for it; He has purchased it by His precious blood; He has secured the title deeds. The question is, what is He doing with it? He is using it, beloved, at the present moment as a burying place for the objects of His affections; for the saints. God buried Moses, and the Lord Jesus [p. 371] Christ buries His dead. He owns the field, and He has His own here to bury His dead, as we read “devout men carried Stephen to his burial”, Acts 8:2. The Lord Jesus is taking care of his body. He also is taking care of his spirit; He has the spirit of Stephen as a precious treasure in His keeping. The potter’s field was bought with the price paid for Jesus, the price of blood. It was to bury strangers in, and the disciples of Jesus are the strangers, they accept the place of reproach. We should not minimise that for the eyes of men are upon us; but the Lord Jesus Christ takes care of us.
The Lord has another field, a field in which the barley grows, and it is to that field you should be attracted. It is outside of man’s world; it is something that has come out of death. After the passover was celebrated their attention was to be attracted to the field of barley, when they came into the land of Canaan. The present time is that of the firstfruits of the barley harvest; the resurrection field. The Lord does not introduce Himself to the christian in the field bought from the sons of Heth, now the potter’s field, but He allures us on to the field of barley which has been reaped. Ruth’s hap was no chance; it was by divine attraction.
Suppose a christian has been put by your side by the Lord Jesus. You may not realise it, but it is true that He is superintending all the operations of the Spirit here on earth. A christian has light in him and it is something that attracts you and interests you. In virtue of it, you accompany him and you find yourself in the barley field. The Lord has His way; He wants you; He will make Himself known to you, but He chooses the circumstances in which to place you, in order to capture you completely. He would have you to be where there is plenty. It is then we learn the kind of man that [p. 372] Boaz is; He is not only a mighty man, but also a man of wealth; he is related to Elimelech and is a kinsman of Naomi and Ruth. He is a mighty man, a man of wealth, a kinsman, and he has the touch of grace. He went to his reapers and spoke to them in relation to Ruth. We also see the kind of man he is towards his reapers, for he comes to the field and says to them, “The Lord be with you”, Ruth 2:4. This is a field where the workmen are set for the good of souls. They are his workmen, his reapers. See his relations with them! “The Lord be with you”, he says, there is no reproof; no question as to how much they have done of the day’s work. He has perfect confidence in his reapers. “The Lord be with you”, he says. It is well for the soul who is near by where that takes place. Their answer is “The Lord bless thee”. You see what a place God had there; perfect relations are established between the man — Boaz, and his reapers. They were no slaves, and they are recognized for their work. That man had a great place in their hearts, there was no complaint on either side. On the one part it is “The Lord be with you”, and on the other side “The Lord bless thee”. That is what is going on in the Lord’s field. He is taking notice of you now.
Boaz says to the servant that was set over the reapers, “Whose damsel is this?”, Ruth 2:5. What a touch of his grace. There are great thoughts in the book; we have redemption presented and marital relationships established, producing a worshipper. Is it not a wonderful thing to hear Christ inquiring for you; “Whose damsel is this?” The servant’s answer is, “It is the Moabitish damsel that came back with Naomi out of the country of Moab”, Ruth 2:6. They are now on the point of introduction. The Lord holds Himself back, as it were, and the servant continues his answer to Boaz, “And [p. 373] she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house. Then said Boaz unto Ruth, Hearest thou not, my daughter?”, Ruth 2:7,8. What a beautiful touch there is in that word daughter. It is a term of relationship, and it established confidence in Ruth at once; he draws her on and says, “Go not to glean in another field, neither go from hence, but abide here fast by my maidens: Let thine eyes be on the field that they do reap, and go thou after them”, Ruth 2:8,9.
The Lord gives you advice not to go on to another field. Many souls try different fields. Those who come into this wonderful sphere are developed, and the advice of Christ is that they should not go away, but hold on patiently. You will receive encouragement. If there is any advice I would give to young souls, it is, Hold on. Now see what relationships, what grace is here. The Lord may now be leading you on. He will give you credit for a great deal more than you would take credit for yourself. Boaz says, he has heard about Ruth and realises that she has come to take refuge under the wings of the Lord God of Israel. Thus you will have the Lord’s encouragement so that you are prepared for more. Ruth replies, “Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens”, Ruth 2:13.
Now you get her side after Boaz has spoken to her. The Lord has spoken to your soul and encouraged you; and now you are to speak to Him, and address Him as Lord. You say, I am not like one of thy handmaidens, I am a stranger. You find a great disparity between yourself and the Lord’s people; you may find that you are not equal to them, but the Lord’s grace is towards you, and as thus humble before Him, you are but a subject for His grace. “And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar”, Ruth 2:14. The Lord is now leading you on to something better, to a meal, a spiritual feast. “At mealtime come thou hither”. The Lord is leading you on to this point where you are enabled to take part in a meal, for there is a feast of divine things. “And he reached her parched corn, and she did eat, and was sufficed”, Ruth 2:14. Coming, as it were into His field, and you are met with His grace and He would have you partake of a meal and be sufficed. You never come into touch with Christ and His people without gathering up something, so here Ruth brings back something to her mother-in-law. The testimony to the character of the field and of Boaz personally is conveyed to her, and now she is prepared for the revelation as to who he is.
Naomi knew Boaz and she makes known to Ruth who he is, and that he is their near kinsman. What I see in it is that you are gradually being prepared for the marital relationship to Christ. The next chapter shows that Ruth is so encouraged by the treatment received in the field that she is prepared now to go and seek Boaz. The third chapter is the outcome of the second, and typifies the Lord’s leading the soul to the revelation as to His Person. Ruth is prepared to go and seek Boaz, and she follows until conscious that, if she is to go to him, it must be to him in the threshing floor, for he is there.
Now, that is where the test comes. I believe every christian is tested. The Lord discloses Himself to you in His grace. Naomi proposes to Ruth that she should seek Boaz and she follows until conscious that he is in the threshing floor and she goes down [p. 375] to the threshing floor at night. If you have to go and seek out Christ, you must go through that. I do not intend to enlarge upon the theme of the book, only to point out how the Lord discovers Himself to your soul. You find His grace and He causes you to sit down, and you are able to take something away. Then you get the disclosure of that Person who has been dealing with you so graciously. Now you must seek Him for yourself. When we, in our affections, seek out Christ at the present moment it involves the violation of natural sensibilities. We must do violence to all that is of nature. We must lose our self respect; all that attaches to us in the way of dignity and reputation. Ruth is equal to it, she goes down softly and uncovers his feet, and she says, “spread therefore thy skirt over thine handmaid” (Ruth 3:9); she is acting according to the light she had received. Her heart is attracted to Boaz, and she disregards natural feelings. The answer of Boaz is “Blessed be thou of the Lord, my daughter: for thou hast shewed more kindness in the latter end than at the beginning ... And now, my daughter, fear not; I will do to thee all that thou requirest”, Ruth 3:10,11. Beloved friends, if we touch the Lord’s feet in this respect as Ruth did to Boaz, and declare our appreciation of His kinsmanship, He “will not be in rest, until he have finished the thing this day”, Ruth 3:18.
The next chapter shows how it was settled. There was another kinsman before him, but Boaz sat down in the gate of the city and publicly puts in this claim to Ruth. I wish your heart might be touched by what is involved in it. It means that the Lord Jesus went into death to establish His “right of redemption”. Boaz had the “right of redemption” (Ruth 3:12) we are told. The death of Jesus is the great means by which His rights were asserted in grace, so that He might have us for Himself.
[p. 376] Boaz did not rest until he had secured that woman who had been so attracted to him that she would seek him out at the expense of her dignity and her honour as a woman. We see thus in figure how the Lord takes up our case, discharges all our liabilities and secures us for Himself entirely. The Lord secures us, on the ground of redemption; the marital relationship cannot be entered into short of redemption. It is, as redeemed by the Lord, that we delight in Him. He has redeemed us; we belong to Him; we are His property. The Lord has a wonderful way of disclosing Himself to us in order that we might be in intimate relationship; that we might “be to another, who has been raised up from among the dead, in order that we might bear fruit to God”, Romans 7:4. We see the result of all this in Obed; the “son born to Naomi”, Ruth 4:17. Obed is the fruit, he is a worshipper, and thus the divine thought is secured through all these exercises.
May the Lord bless His word.
Pages 377 to 435, “Notes of Meetings at Belfast, 1911” (Volume 11).