Psalm 25 Devotional [11]:

A Psalm of David.

12 What man is he that feareth the Lord? him shall he teach in the way that he shall choose.

13 His soul shall dwell at ease; and his seed shall inherit the earth.

John Calvin,
If the supreme felicity of man consists in undertaking or attempting nothing except by the warrant of God, it follows that it is also a high and incomparable benefit to have him for our conductor and guide through life, that we may never go astray. But, in addition to this, an earthly blessing is here promised, in which the fruit of the preceding grace is distinctly shown, as Paul also teaches,
“Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” (1 Timothy 4:8,) The sum is, that those who truly serve God are not only blessed as to spiritual things, but are also blessed by him as to their condition in the present life.<< It is indeed true, that God does not always deal with them according to their desires, and that the blessings which they would wish do not always flow in a certain and uniform manner. On the contrary, it often happens that they are tossed with sickness and trouble, whilst the wicked enjoy prosperity. But we must know, that as often as God withdraws his blessing from his own people, it is for the purpose of awakening them to a sense of their condition, and discovering to them how far removed they still are from the perfect fear of God. And yet, in so far as it is expedient for them, they now enjoy the blessings of God, so that, >>in comparison of worldly men, and the despisers of God, they are truly happy and blessed, because, even in their greatest poverty, they never lose the assurance that God is present with them; and being sustained by this consolation, they enjoy peace and tranquillity of mind.<< It is indeed true, that all our miseries proceed from this one source — that by our sins we prevent the divine blessing from flowing down in a uniform course upon us; and yet, amidst such a state of confusion, his grace never ceases to shine forth, so that >>the condition of the godly is always better than that of others:<< for although they are not satiated with good things, yet they are continually made to experience a sense of the fatherly favor of God. And to this I am willing to refer the word soul, namely, that, in the reception of the gifts of God, they do not devour them without feeling a sense of their sweetness, but really relish them, so that the smallest competency is of more avail to satisfy them than the greatest abundance is to satisfy the ungodly. Thus, according as every man is contented with his condition, and cheerfully cherishes a spirit of patience and tranquillity, his soul is said to dwell in good. Some interpreters apply this word to dwell or abide to the time of death; but this interpretation is more subtle than solid. The inspired penman rather speaks, as we have already said, of the condition of the present life. He adds, in the second place, by way of illustration, that the posterity of the faithful shall inherit the land, and from this it follows, that God continues to extend his favor towards them. Hence we may again infer, that the death of God’s servants does not imply their utter destruction, and that they do not cease to exist when they pass out of this world, but continue to live for ever. It would be absurd to suppose that God would totally deprive of life those for whose sake he does good even to others. As to what is here said, that the children of the saints shall inherit the land, it has been touched upon elsewhere, and it will be shown still more fully on the thirty-seventh Psalm, in what respects, and how this is accomplished.”

We see from this Psalm and from experienced expositors like Calvin that this very much pertains to our own life, and the pleasantness we are blessed with by God according to our present condition. That reading the Psalm thusly we shall learn the necessity of a godly life and the benefit thereof: “What man is he that feareth the Lord?” A strict condition, showing that those who do not fear the Lord have no right to these blessings. “him shall he teach in the way that he shall choose.” The effect of righteous living, showing that the Lord leads and guides those that fear Him so that we have the assurance of the doctrine we believe sealed in our hearts, and he does this by the ministry of the word. “His soul shall dwell at ease” A further effect of the fear of God, the first practical, this pleasurable. Those who fear the Lord shall not only be assured of the doctrine they believe, but also of their status as sons and daughters of the Most High, being witnessed by their outward acts of godliness, most worthy and noble titles lavished upon them, and furnished within of every virtue and grace. “and his seed shall inherit the earth.” the end of the matter, or rather enduring of the matter. That the godly, those who fear the Lord, are not only blessed with assurance and peace of conscience, but can rest assured that God will continue his grace to their descendants, and their descendant’s descendants forever. Now we have briefly looked over this passage from the viewpoint of providence. But we must also consider that all Psalms, and especially this passage here, before they descend to us are fire and foremost Messianic, and refer to Christ the true Man who fears the LORD Jehovah His God. As it is written, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” Isa. 11:1-3. Likewise Christ is referred to as being full of the Wisdom of the Father, being made wisdom for us when the Psalm says, “him shall he teach in the way that he shall choose.” as when the prophet says, “The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. The Lord God hath opened mine ear, and I was not rebellious, neither turned away back.” Isa. 50:4-5 Moreover it is said of Christ, “Lo, I come… I delight to do thy will, O my God: yea, thy law is within my heart.” and again, “The Son can do nothing of himself, but what he seeth the Father do… for the Father loveth the Son, and sheweth him all things that He Himself doeth…” Showing once again that we do not look to David or to ourselves for redemption, for we cannot hope to appease God by our own works, but this first applies to Christ, then consequently to us also, the seed of Christ, as it is written, “his seed shall inherit the earth.” as it says also in the Scripture, “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” and again, “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren…” Therefore we the church are the seed of Christ begotten by the word of God, brought into fellowship with His children, and made partakers of His wonderful work of salvation. Therefore, let us remember that inasmuch as this passage points to the man who fears the Lord, being taught by God, living a peaceable life before Him, and not only us but our children after us, before it ever speaks of us who cannot fear God of our own strength it speaks of Christ, who feared and obeyed perfectly, that we might be accepted and made acceptable through him, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.”

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Opening Prayer.

Lesson 32. [1.2.9.] The Contents of Holy Scripture. Pt. 9. The Histories: Ruth.

Westminster Confession of Faith 1.2
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
All which are given by inspiration of God, to be the rule of faith and life.

Intro. Ruth

Lesson.

1 Survey.
I. Overview.
The Book of Ruth is a brief but profound narrative of providence, covenant loyalty, and redemption. Though small in size, it occupies a rich place in redemptive history. It records the events surrounding Naomi, a widowed Israelite, and her Moabitess daughter-in-law Ruth, who cleaves to her in love and faith, ultimately becoming the great-grandmother of king David.
At the surface, Ruth appears to be a tale of personal devotion and family restoration. Yet beneath it lies a deep theological thread: God’s sovereign mercy, His covenant faithfulness, and His purpose to include the Gentiles among His people through the Redeemer.

II. Place in the Canon.
In the Hebrew Bible, Ruth follows Proverbs, forming a fitting transition from the “virtuous woman” (Prov. 31) to the very embodiment of that woman in Ruth.
In the Christian canon, Ruth follows the Book of Judges. This placement is historically and theologically significant: Judges ends with chaos and moral disintegration—“there was no king in Israel.” Ruth quietly unfolds in the same period (Ruth 1:1), but ends with the genealogy of David, Israel’s future king. Thus, Ruth serves as a bridge from the days of the judges to the establishment of the kingdom.

III. Progress of Redemption.
Place in the Progress of Redemption
The Book of Ruth occupies a vital place in the unfolding of God’s covenant dealings with His people. From the beginning, the Lord revealed His redemptive purpose by degrees:
In Genesis, He visited Abraham and made an everlasting covenant with his seed.
In Exodus, He appeared in the bush that burned but was not consumed, declaring His name as Jehovah and delivering His people by a mighty hand.
In Joshua, He revealed Himself as the Captain of the Lord’s host, going before His people in conquest.
In Judges, He is seen as the Angel of the Lord, ascending in the flame of the sacrifice—a sign of accepted mediation—yet Israel, again and again, turns from Him.
Amidst this increasing revelation, Ruth marks a peculiar step in the divine purpose. Here, the Lord is not revealed through miraculous signs, but in the quiet operations of providence and the faith of a Gentile woman, foreshadowing the calling of the nations. The book magnifies God’s kindness in common life—fields, gleaning, family ties—and prepares the way for the rise of the royal house of David, from which Christ the King would come.
Thus Ruth confirms what the Westminster Confession of Faith teaches (WCF 7.5–6): that though the covenant of grace was administered differently in the time of the law, it was always the same in substance, pointing to Christ. The inclusion of Ruth, a Moabite woman, is a type of the calling of the Gentiles under the gospel.

IV. Authorship and Historical Setting
Though the author is not named, ancient Jewish tradition ascribes the writing of Ruth to the prophet Samuel. The closing genealogy, which reaches unto David, indicates the book was composed during or shortly before the reign of David, likely to affirm his legitimate descent and the providence that brought his royal line into being.
The narrative occurs during the period of the judges (Ruth 1:1), a time of great spiritual decline. Yet, in contrast to the chaos and rebellion seen in Judges, Ruth presents a household marked by piety, godliness, virtue and covenant faithfulness. In Judges, “every man did that which was right in his own eyes.” In Ruth, one woman does what is right in the eyes of the Lord.
In Judges, the people forsake the covenant. In Ruth, a Gentile woman enters the covenant by faith. Judges ends with chaos. Ruth ends with David—the seed of the promise.
The story is thus both a rebuke to the nation and a testimony that God preserves a remnant according to grace. While the larger portion of Israel is wandering in iniquity and idolatry, God fulfills His word, not by great political rulers, but by simple obedience in family and occupation. “Who hath despised the day of small things?” Zech. 4:10

V. Relationship to the Confession of Faith
The Book of Ruth bears witness to several key principles set forth in the Confession:
The Covenant of Grace (WCF 7.5–6):
Though Ruth was born a Moabitess and thus outside the covenant by nature (cf. Deut. 23:3), she became a daughter of Abraham by faith. Her words to Naomi—”Thy people shall be my people, and thy God my God” (Ruth 1:16)—are not merely familial affections but the public confession of a heart converted to the Lord. It is by this covenantal confession that she becomes not only acceptable in Israel, but worthy of being received into the family of Christ.
Important to note: Boaz recognizes this before marriage. When he blesses her, he declares:
“The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.” (Ruth 2:12)
and, “And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman.” (3:11)
Thus, her spiritual union with God preceded her lawful union with Boaz. She is first brought under the wings of Jehovah, and only afterward brought into the house of Boaz.
This accords with the apostolic principle found in 1 Corinthians 7:16:
“For what knowest thou, O man, whether thou shalt save thy wife?”
Marriage is not the ordinary means of spiritual regeneration. Ruth was not converted through Boaz, but had already come to the Lord. Her marriage, therefore, was the fruit of her faith, not the condition of it.

Marriage and Redemption (WCF 24; WCF 8.5):
Boaz, as the kinsman-redeemer, is a type of Christ. He fulfills the law of levirate redemption by marrying Ruth to raise up seed unto the name of the dead. This act, grounded in duty and compassion, is a picture of Christ taking the church as His bride, redeeming her inheritance, and covering her reproach.
This pattern was honoured among the Reformers. In several cases during the Reformation, godly men followed this principle—marrying the widow of a fellow believer, particularly when she had shared in the labours of ministry and had been converted unto Christ.
John Calvin married Idelette de Bure, the widow of a former Anabaptist who had later embraced Reformed doctrine under Calvin’s ministry. Idelette, having been converted and tested in the faith, was known for her godliness, and Calvin did not hesitate to take her as wife after her husband’s death.
Likewise, John Knox, Martin Bucer, and others were joined in marriage to women not according to worldly considerations, but according to the principles of Christian liberty, edification, and lawful union in the Lord.
Boaz’s conduct is a model of this same wisdom. He does not marry for beauty, wealth, or ambition—but for piety and faith. He marries a godly widow, not because of convenience or novelty, but to uphold the name of the dead and fulfill the law of God. This demonstrates how grace ennobles duty, and how marriage, rightly ordered, becomes a picture of Christ and the Church (Eph. 5:25–27).

Providence (WCF 5.1–7):
Though the book contains no overt miracles, it is replete with divine providence. The famine, the gleaning in Boaz’s field, the timing of events—all display the secret, sovereign hand of God guiding history toward redemption.
VI. Practical Applications for today.
Practical Use in the Church Today
The Book of Ruth teaches the church several invincible truths:
a. Grace is not bound by blood.
Ruth was a Moabitess—of a nation forbidden to enter the congregation of the Lord (Deut. 23:3). Yet by faith and godliness, she was accepted. In contrast, Michal, the daughter of Saul and an Israelite by birth, was rejected for her irreverence toward her own husband and God’s worship (2 Sam. 6:16–23). Likewise, the Canaanite Rahab was blessed for her faith, though of Gentile descent. The lesson we gather is this: God looketh not on outward descent, but on the heart, and all who fear Him and work righteousness are accepted (Acts 10:35).
b. God uses the weak and the lowly.
Ruth was poor, childless, and a stranger. Yet God exalted her, and from her came David, and from David came Christ. This teaches that the Lord delights to raise up the humble and to work redemption through those who seem despised in the eyes of men (cf. 1 Cor. 1:27).
c. Marriage is a spiritual ordinance.
The union of Ruth and Boaz is not driven by passion or preference, but by covenantal duty, lawful succession, and reverence for God’s command. In this it instructs the church to uphold marriage as holy, regulated by the Word, and directed to the glory of God.
d. God’s hand is ever at work in ordinary things.
The Book of Ruth is a testimony that the Lord governs not only kings and nations, but also fields, households, and daily bread. It is a comfort to the afflicted, a guide to the faithful, and a silent trumpet announcing the coming of the King.

3 Structure. Chapter 1 – Ruth’s Conversion and Return to Bethlehem
Theme: From Barrenness to the Hope of Restoration
Famine in Bethlehem drives Elimelech and his family to Moab.
Death claims Elimelech and his sons, leaving Naomi and her two daughters-in-law widowed.
Naomi urges both daughters-in-law to return to their people; Orpah turns back, but Ruth cleaves to Naomi with a covenant confession of faith (1:16–17).
Naomi and Ruth return to Bethlehem at the beginning of barley harvest—the Lord has visited His people in giving them bread (1:6, 22).
This chapter sets the spiritual tone of the book: repentance, loss, and the return to the covenant land.

Chapter 2 – Ruth’s Humble Labour and Boaz’s Kindness
Theme: God’s Providence in the Ordinary
Ruth seeks to glean in the fields and is led by God’s hand to the portion of Boaz, a near kinsman.
Boaz shows her great favour, blesses her publicly for seeking refuge under the Lord’s wings, and commands his men to treat her with honour.
Naomi recognizes Boaz as a potential redeemer (go’el) and praises the Lord for His continued kindness (2:20).
Here God’s providence is seen not in miracle, but in timing, kindness, and lawful generosity. Ruth’s modesty, diligence, and submission are brought to the fore.

Chapter 3 – Ruth’s Petition and Boaz’s Promise
Theme: Righteous Intercession and Redeeming Mercy
Naomi instructs Ruth to go to Boaz by night and humbly request redemption.
Ruth obeys with purity and reverence, lying at his feet as a servant.
Boaz blesses her for her virtue, praises her for not seeking young men, and promises to act—if the nearer kinsman will not.
Boaz sends her away with grain, preserving her honour.
This chapter reveals Boaz as a man of integrity, and Ruth as a woman of faith and lawful boldness. The tension of the nearer kinsman prepares for the final act of redemption.

Chapter 4 – Ruth’s Redemption and the Line of David
Theme: Fulfilment of Redemption and Messianic Hope
Boaz goes to the city gate, calls the elders, and offers redemption to the nearer kinsman.
When the man declines, Boaz lawfully redeems Ruth and the land before witnesses.
Boaz and Ruth marry, and the Lord gives conception: a son is born, named Obed, father of Jesse, father of David.
The book ends with a genealogy, connecting Ruth and Boaz to the royal line.
This final chapter completes the pattern: from death to life, from emptiness to fullness, and from sorrow to rejoicing. It shows that God’s providence was not only for Ruth, but for Israel, and ultimately for the coming of Christ.

4 Christ in the Book of Ruth
I. Christ as the Kinsman-Redeemer
Boaz stands as a clear type of Christ, the greater Kinsman-Redeemer. As Boaz was related by blood, so Christ partook of our flesh (Heb. 2:14). Boaz acted freely, lawfully, and at personal cost to redeem Ruth and her inheritance—so also Christ:

“For ye are bought with a price.” (1 Cor. 6:20)
“In whom we have redemption through his blood…” (Eph. 1:7)

II. Ruth as a Type of the Church
Ruth, a stranger by birth, becomes a bride by grace. She is brought from alienation to communion, from poverty to inheritance, from widowhood to fruitfulness. So also the Church:
“Strangers from the covenants of promise… but now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.” (Eph. 2:12–13)

III. The Seed of the Woman, the Line of David, and Fruitfulness in Marriage
The Book of Ruth closes with the birth of Obed, and by him the line of David is preserved and declared. This is not merely a genealogical record, but a direct link in the unfolding of Genesis 3:15—the promise that the Seed of the woman shall crush the serpent’s head. Ruth, once barren and estranged, is now joined to the covenant people, and the Lord gives her conception (Ruth 4:13). The fruitfulness of this union is declared as a blessing from God, not merely natural increase.
“The LORD gave her conception, and she bare a son.” (Ruth 4:13)
This affirms the marital duty set forth in the covenant of creation and reiterated in the moral law—that marriage is ordained not only for mutual comfort and purity (WCF 24.2), but also for the propagation of a holy seed.
Boaz does not marry Ruth for sentiment, but to raise up the name of the dead and restore her inheritance. This act is both legal and loving, grounded in God’s law and blessed with divine favour.
Thus, the book teaches:
Fruitfulness in marriage is a blessing of the covenant, and the ordinary expectation of godly union (cf. Mal. 2:15).
Covenant faithfulness includes the honoring of marital obligations—not only in affection, but in the sober pursuit of God’s ends through marriage.
This fruitfulness bears redemptive weight, for through it comes David, and through David, Christ.
Ruth’s womb is opened by the Lord, and the fruit thereof becomes an instrument in the establishment of an everlasting kingdom. This points us to Mary, the virgin mother of Christ, and to the church, whose union with Christ brings forth spiritual fruit to everlasting life (Rom. 7:4).

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/4nlI7HdzkFI