Sexual Violence and the “Point Vierge”: 2 Samuel 11.1–5, 26–27; 12:1–9

Delivered at Ames UCC on October 21, 2018

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read.
Please join us for worship at 10:30 a.m. on Sundays,
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VIOLENCE AND SEX2018.10.21 sophia
In contemporary terms, King David is a violent sexual predator.

At this point in David’s story, he is king of both Israel and Judah. He has accrued so much power that he no longer directly fights in battle, but sends his loyal soldiers instead, including Bathsheba’s husband Uriah. He can also get away with taking naps all the way to eventide—think of it as a five-hour long siesta—and, on seeing an attractive woman, send a messenger off to get her. David has no shame, no fear of being found out. In the twilight of the day, he publicly demands the wife of another.

You might be thinking, “What about Bathsheba? Why was she flaunting her body on the roof? Maybe she was trying to seduce him.”

I don’t buy that argument.

As we well know, the Bible drips with patriarchy and misogyny. The Biblical authors, from Genesis to Revelation, have no problem with demonizing women. Just think of what comes to mind when I say the name Jezebel. If you read between the lines, she was simply a queen who was devoted to her understanding of God and merely wanted to practice her own faith. But thanks to the Bible, her name invokes the most despicable kind of woman. If the encounter between Bathsheba and David is intended to be a story of a cunning woman and an innocently overwhelmed man, the Bible would say as much, and in plain terms.

So, David is a sexual predator. A man who uses his power, which is undoubted in this case, to satisfy his own lust.

He is also violent. We skipped the section about how Bathsheba’s husband Uriah dies.

Uriah is a Hittite, so not a native Hebrew, but his name means “the Lord is my light,” and he fights faithfully for David’s kingship. After learning that Bathsheba is pregnant, David sends a letter to another commander saying,

Put Uriah in the face of the fiercest battling and draw back, so that he will be struck down and die. (2 Sam 11.15)

Well, the commander knows that will be too obvious so, as Robert Alter, the translator we used today, explains, the commander sends Uriah and many other good soldiers into a doomed battle to complete the dastardly deed. David’s unrestrained lust and power result in the death of many innocents.

King David is a violent sexual predator, but he didn’t have to be. Of all the men in the Bible to act as he did, he was the last one who should have. David did not have to, and should not have, because he was a person most blessed by God.
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Serving God In the Story: Joshua 21.1–15

Delivered at Ames UCC on October 14, 2018

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read.
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except in July and August when times vary.
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2018.10.14 hurricaneSTORMS
It is good to be here together this morning. It is good to be able to leave our homes without having to negotiate any downed power lines or collapsed roofs, unlike so many of our fellow Americans in Florida. Do any of you know anyone affected by Hurricane Michael? The community where Carla and I honeymooned is gone.

How about Harvey in Texas? Maria in Puerto Rico? Sandy in the Northeast? Katrina in the Gulf Coast?

Do any of you know anyone affected by flooding here in Iowa? And the tornado in Marshalltown and Pella? Last week I spent some time in my basement because of a tornado warning—anyone else?

It feels like weather disasters are coming more and more often, with greater and greater intensity. It feels like that because they are. The warmer the oceans, and they are hotter than ever, the greater the storms. The warmer the planet overall, the more intense the rainfall overall. And the collision between warm, humid air, causes tornados when it encounters cold, dry air.

Our bodies can feel the change, can feel the strange. The recent days of high heat with fewer hours of daylight and turning leaves felt fundamentally wrong. Long, dark mornings should come with cold air and gloves, not bug spray and sweat.

It is like we are living in a different place. We did not move, but it is as though we are living in a different land than forty, or even four, years ago. We may not be climate refugees like the people of the Mariana and the Marshall Islands, but we are now exiles from an era when we did not have to talk about family emergency plans, bug out bags, and the tipping point for human survival. So this speech from the book of Joshua can speak as much to us now as it did for its original audience.
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Who We Want in Charge: Exodus 19.3–7 and 20.1–17

Delivered at Ames UCC on October 7, 2018

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read.

Please join us for worship at 10:30 a.m. on Sundays,
except in July and August when times vary.
Check the calendar for details.

IN CHARGE
Just who is in charge here? Who has the authority to determine how we will live together? What are the mechanisms for accountability? What are the consequences for violations?

If the story of Potiphar’s wife and Joseph from two weeks ago—the story of one person trying to wield their power and privilege to demand sex from another—was timely, today’s story of the freed Hebrew slaves receiving the Decalogue is equally so.

MAGISTRATE
When last we saw them, the slaves had safely made it to the other side of the Sea of Reeds. Freedom, at last! And there was much rejoicing. Then what?

The slaves have all of their family members and all of their stuff. But for generations they have been under the direction and control of their Egyptian overlords and owners. They have been, unwillingly yet totally dependent on the rules and customs of the Pharaoh they left behind. How will they organize themselves in freedom? The Hebrews did not flee with fully formed, coequal branches of government. In addition to being homeless, then, they are also lawless and unorganized.

Naturally, they keep turning to Moses. It was all Moses’s plan to leave, he’s the one who got them all stirred up, made them think the unknown would be better than the stewpots and graves of Egypt. Plus, Moses has the ear of God. So Chapter 18 (v. 13), just before our reading today, says “Moses sat as magistrate among the people…from morning to evening.”

Which Jethro objects to, strongly.

JETHRO
Jethro is Moses’s father-in-law, a priest from Midian, a people distinct from the Egyptians and the Hebrews. On his arrival at the Hebrew encampment, Jethro is horrified by Moses’s failure to delegate, and so his abrogation of his special role as prophet of God. The man who has the ear of God should not be determining meal plans, tent configurations, or whose camel pooped on whose sandals.

“The thing you are doing is not right,” Jethro says, and tells Moses to divide magisterial duties by groups of ten, fifty, one hundred, and one thousand. Create a chain of command and accountability, Moses. “Make it easier for yourself by letting them share the burden with you,” Jethro says (v. 22b).

Moses does, and so ends the chapter. And so begins God’s own instructions.

DECALOGUE
The Hebrew people may now be organized and have sufficient judges to attend to daily concerns but what are the terms under which they judge? Maybe they were following Egyptian legal precedents or had adopted the laws of Midian, Jethro’s land. We do not know.

We do know that right after the description of implementing Jethro’s system for governance, God offers the people substance for that system.

To restate them in the terms I used when we studied the Decalogue earlier this year:

  1. Don’t bail on the power of freedom.
  2. Don’t make up a holiness to accommodate your preferences.
  3. Don’t use holiness to unholy ends.
  4. Don’t work all day every day.
  5. Don’t ignore the wisdom of your elders.
  6. Don’t lie.
  7. Don’t kill.
  8. Don’t steal.
  9. Don’t spread false rumors about others.
  10. Don’t lust after the people and resources you see on the other side of the fence.

These are not easy laws to keep. They restrict some of our most basic drives and common habits.

They restrict our appetites, like the hunger to consume objects and bodies. They restrict our tools of avarice, like rumormongering and deceit. They restrict our tendency to avoid grace, like working on weekends and vacations and insisting on learning everything the hard way.

These laws want to teach us that it is better to sacrifice striving to prayer, hubris to integrity, and craving to neighborliness. God wants to teach us that within a society, there is no room for striving, hubris, and craving, not if you want it to stay organized.

OUR SOCIETY
Our society is in a crisis of striving, hubris, and cravings. At the local level we seem to be doing okay, but I’m not so sure about the national. No matter the place on the political spectrum, no one is happy, and everybody is yelling:

You stole the election!
You stole our jobs!
You are just voting that way to stay in power!
You are just trying to get more voters so you can get power!
You demean the “unborn”!
You demean women!
You are a liar!
No, YOU are a liar!

And now the judiciary, the magistrates on whom we depend to interpret the laws of this land with thoughtfulness and rigor, without partisanship or rancor, is being torn apart apart. Fifty senators confirm a judge whom over 2,400 law professors would not.

Just who is in charge here? Who has the authority to determine how we will live together? What are the mechanisms for accountability? What are the consequences for violations?

According to this story, the consequences are suffering for generations.

GENERATIONS
This is the element of the Decalogue that I didn’t address last spring but will now: it’s that threat from God about punishment.

God says that if we make false idols and worship them, we will be punished, as will our children, and their children, and their children. But those who take on the ethic of true neighborliness that is in the remaining teachings? Thousands of generations after them shall know kindness.

Maybe that’s really what is at issue in our national rending: not partisanship, but shortsightedness. So narrow a focus on the next election cycle that we refuse the hear the solid advice of people from another party, like Jethro. That leads to the elevation of shiny idols on altars that quickly rot.

We don’t get to blame God for the suffering that will come when it all collapses.

We have to ask ourselves if in our choices today will someday lead our grandchildren to look us in the eye and say, “The thing you did was not right.”

Our goal is for our grandchildren’s grandchildren to say our names with thanksgiving because before our days were done we intentionally shared the burdens of giving up striving, hubris, and craving, so that by their day this scorching desert will have been left far behind.

Whether it is the midterms or the midweek, we do not expect one person to solve all of our problems. We look for leaders of tens, fifties, hundreds, thousands, and millions. Then we ask if they are working as hard as we are to hold themselves to the standards that we hear from God but that really transcend all religions:

  1. Only use power for freedom.
  2. Let holiness, or wholeness, set our tastes.
  3. Let wholeness determine our means.
  4. Take long breaks from the talking heads and give our minds a rest.
  5. Talk to the survivors of the fights for rights.
  6. Be honest even if it costs us.
  7. Question, rather than threaten, those we disagree with.
  8. Fix the systems that are broken, but without putting in a fix.
  9. Choose the sound over the salacious.
  10. Curb our appetites so that they do not consume us or those around us.

Or, as we will sing in a moment, ask to be each others’ servants.

AMEN Continue reading

God Loves Queers: First Annual Ecumenical Pridefest Worship

Delivered at the First Annual Ecumenical Pridefest Worship,
held at Collegiate United Methodist Church
on September 30, 20182018.9.30 fierce

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read, particularly in this case. For a video version, go here.

BESOTTED
This will be less a sermon, and more a love letter.

Because God, my fellow queers, is besotted with love for us.

Be we genderqueer, God is besotted with love for us.

Be we androgynous, God is besotted with love for us.

Be we bigendered, God is besotted with love for us.

Be we two-spirit, God is besotted with love for us.

Be we trans, God is besotted with love for us.

Be we intersex, God is besotted with love for us.

Be we men who have sex with men, God is besotted with love for us.

Be we women who have sex with women, God is besotted with love for us.

Be we asexual, God is besotted with love for us.

Be we questioning, God is besotted with love for us.

Be we gay, God is besotted with love for us.

Be we bi, God is besotted with love for us.

Be we lesbians, God is besotted with love for us.

Leather daddies, God is besotted with love for us.

Old-school butches, God is besotted with love for us.

Faggots, God is besotted with love for us.

And boring middle-aged dykes like me, God is besotted with love for us.

God has loved us since we were first knit in our mother’s womb, just as we have been, just as we are today, and howsoever we shall become in our truth tomorrow, God is besotted with love for us.

And God needs us to use that love to heal our broken world.

HEAL
What? How can we heal the world? How are we who do not have full civil rights and who are every day being beaten and raped and killed for how we are born, especially if we are not white, how are we supposed to heal the world?

Because there is no group of children of God better positioned to bridge everything that divides. Not only positioned, but already there.

Because the thing about us queer people is that we are already Republican, Democrat, Green, Libertarian and Independent.

We are already rich, poor, working poor, and struggling middle class. We are already homeless, and housed.

We are already urban, suburban, and rural. We are already west coast, midwestern, and east coast.

We are already teachers, police, cooks, janitors, entrepreneurs, academics, engineers, designers, sales clerks, politicians, therapists, and nurses.

We are already atheist, agnostic, humanist, spiritual, animist, Jewish, Sikh, Buddhist, Jain, Muslim, Zoroastrian, Santeria, and Christian.

We are already neurotypical and on the spectrum. We are already able to walk and on crutches and in wheelchairs.

We are already African, Caribbean, First Nations, indigenous, Asian Pacific Islander, South Asian, Latinx, Hispanic, Chican@, mestizo, and white.

We are, as queers, already, and have always been, exactly where all of the wounds of the world happen. Wherever there is tenderness, wherever there is division, we are already there. And even though, in our minority, we may feel isolation and pain, in our diversity—in the unity of our diversity—there are no beloved children of God better suited to tend to those wounds, to close them up, and to heal this world.

Just look at where we are today.

CHRISTIANS
We are today in a Christian church participating in a Christian worship basically in celebration of us. If there is any institution or group of people who have done or continue to do us more harm than Christians and Christianity, I can’t think of it.

Yet in our insistence on our existence, our resistance of every effort to make us more palatable or less visible, we have managed to bring even Christians to the side of God’s love. We did that.

So, I’m going to extend an invitation to our straight, heteronormative, gender-normative friends and family of faith, who are here today. In a moment, I’m going to invite you to stand. I want to invite you to stand as a witness to your embrace of God’s rainbow people and all of the hard work of reconciliation and liberation that rainbow demands.

Members of Ames United Church of Christ, please stand.

Members of Unity Church of Ames, please stand.

Members of First Christian Church, please stand.

Members of First Baptist Church, please stand.

Members of this generous host congregation, Collegiate United Methodist Church and Wesley Foundation, would you please stand?

And anyone else, religious or not, who is willing to put your straight lives on the line for our queer ones, please stand up. Thank you. We are going to hold you accountable to this.

MY PEOPLE
I want to bring this love letter to a conclusion by saying again to my people that no matter what you have been told for your 10, your 30, or your 75 years or more of life, in this moment you have seen, and I hope you have felt, that God’s love is coursing within and through us to the world.

Let us never doubt our beauty.

Let us never doubt the gift of our presence.

Let us never doubt our right to be alive.

Standing here today as we stand always in the power of the eternal divine, let us know in our bodies—however they are today and however they may be tomorrow—that we are fiercely and wonderfully made.

Happy Pride, everyone!

AMEN.

Let God Be with You: Genesis 39.1–23

Delivered at Ames UCC on September 23, 2018

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

2018.9.23 let godMANDATE
After worship last week Jeremy, who had read the scripture, asked me if there is ever going to be a time when I can just preach, “Good job, Christians, we’re all done.” Basically, will there ever be a Sunday when I am not either having to agitate or to soothe?

I shared that in my understanding of preaching, I am to comfort the afflicted and afflict the comfortable. It is a phrase originally spoken in relation to the role of a free press, but is also a very accurate description of the life of Jesus and his disciples: Comfort the afflicted and afflict the comfortable.

As I’ve gotten older, though, the boundary between the afflicted and the comfortable has become much less clear to me.

The same is not true of our scripture today.

JOSEPH
In this encounter between Joseph and the wife of Potiphar, there is no question who is on which end of the spectrum: Joseph is afflicted and Potiphar’s wife is comfortable.

Joseph was once comfortable, very much so.

When we first meet him, Joseph is described as the favorite son of Jacob, one of the best scoundrels in Biblical literature, and his cousin-wife Rachel. Jacob does not hide his preference for Joseph from all of the other kids, and he had a lot of them between his four wives.

As a sign of his preferential love, Jacob gives Joseph a gorgeous coat, which in contemporary imagination is described as amazingly technicolor. Constantly confronted by that rainbow of partiality, Joseph’s brothers decide to do away with him: They sell him to slave traders and cover the coat with animal blood, which they take to their dad Jacob, tricking that old trickster into believing that Joseph is dead.

Joseph’s comforts are now gone.

As we heard today, Joseph is sold into the house of Potiphar, an Egyptian court officer. Potiphar does give Joseph a great deal of responsibility, but he is not a free man, he is not a citizen.

That bondage is worsened by Potiphar’s wife. She wants to have sex with Joseph. Her offer, or command, puts Joseph into a no-win situation: If he says yes, he will be betraying his owner. If he says no, he will anger his owner’s wife. He does say no, and she is angry. To punish Joseph for his refusals, Potiphar’s wife takes advantage of a piece of clothing she’d grabbed off of him to frame him for rape.

Potiphar does not doubt his wife’s claim, though it is a no-win situation for him, too. If Joseph did perpetrate the crime, then Potiphar’s judgment has been betrayed. If Potiphar’s wife had simply cheated on him, then regretted it, Potiphar has been cuckolded and has to save face.

So either way, there is only one place for that Hebrew slave to go: jail.

REDEMPTION?
Several chapters later, Joseph is redeemed, to a point. He rises to the most powerful position in the house of Pharaoh, and is able to save his duplicitous brothers and mourning parents and sisters from hunger. But Joseph is never a truly free man again. Having been made into outsider-property, by the action of members of his own family, Joseph can never escape the knowledge of the tenuousness of freedom.

In his life, Joseph knows comfort, then terrible affliction, then a tempered kind of comfort.

That could describe any one of us.
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Already and Always a Blessing: Genesis 12.1–9


2018.9.13 spark
Delivered at Ames UCC
on September 16, 2018

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

NOT MUCH
Well, there’s not really enough in this passage for me to work with, is there? The action is pretty limited: God tells Abram to go, he does, God promises Abram some land, Abram builds an altar.

There isn’t much language or symbolism for me to unpack, either. Bethel can mean “house of God” and if Bethel, the house of God or the garden of Eden, is to the west of where Abram built an altar, we could hear that to the east of Eden Abram still found cause to thank God. To echo last week’s story, despite how far humanity had come from the garden, Abram as everyman constructs a reminder that God is present no matter where we go.

In a different context, I might speak to the issue of God offering up another peoples’ land to Abram, but I think that would be a negative lesson, and we have enough negative lessons these days.

So, again, not really enough to work with for a sermon. I wonder if Abram felt the same way about himself when God called him out.

CALLED
We don’t know anything about Abram at this point beyond his age of 75, that he is a descendent of Noah, and that his wife Sarai is infertile.

We do not know anything of Abram’s character or why God would choose him. There are no tales of his chivalry or wisdom or might or piety. Noah, his great-to-the-eight grandfather, is described as a blameless and righteous man, but not Abram.

Abram is just an old guy, by ancient Mesopotamian standards, who lives with his wife and nephew, and one day is told by God “You shall be a blessing and all the earth shall be blessed through you.”

Woah! Where did that come from, God? I wonder if Abram felt confused and overwhelmed, and like maybe he didn’t have enough for God to work with, not enough for blessing the whole earth. Perhaps you don’t believe you have enough to be a blessing either.
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God in Disasters: Genesis 6.5–22, 8.6–12, and 9.8–17

Delivered at Ames UCC
on September 9, 2018.
©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

DISASTER
How do you tell the stories of the disasters in your life?2018.9.9 failings

When I talk about being hospitalized for a mental health crisis in high school, I always express gratitude for the adults outside of my family of origin who helped to make that happen. When my wife talks about her childhood home burning down in the middle of the night, she always mentions how Tinkerbell, the family fox terrier, alerted everyone and saved their lives.

Maybe your disaster is about a lay-off from work; a suicide; a car accident; a heart attack; an assault; a stroke; a fall. From the Italian for “ill-starred event,” disasters befall us all. How we tell the story of each reveals something about us. It reveals something about what we notice, what we value, and why we live as we do in the aftermath.

This is especially true when in the telling of our disasters we invoke the presence of God, like in Noah’s.

NOT SUITABLE FOR KIDS
I have said it before and I will say it again, I do not know why we teach this story to children, how so many happy, cartoon depictions of this story ever proliferated. Look at the broad strokes: Humanity becomes so naughty that God not only kills almost all the humans, but the animals and the birds, too, with a flood. How can a story like that instill in a child anything but fear of failure and God alike?

It’s not that I completely disagree. Humans are bad and so there are floods.

Humans are bad at thinking globally or in terms of natural systems. We are also bad at accepting the consequences of our actions. The climate change behind rising sea water and unprecedented storm seasons is on us. So is the engineering and city planning that leaves whole populations of humans, animals, and birds at ongoing risk.

The bad thinking and actions of humans does lead to flood. However, that’s very different than saying a specific group of humans are bad and so God inflicts the disaster of a flood.

Lots of Christians say just that, blaming Katrina and the death toll in New Orleans on the gays, as just one example. But doing so feels an awful lot like a repeat of the conversation between God and Adam in the garden: Why did you eat that pomegranate, Adam? Uh, she made me!

Blaming God by way of queer people is a way to avoid taking responsibility rather than a faithful characterization of God.
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Authority and Worth: Mark 10.17–31

2018.8.26 churchDelivered at Ames UCC
on August 26, 2018
©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

TWO QUESTIONS
There are two questions we have to answer for ourselves when confronted by this scripture. Because it is a confrontation between us and Jesus, just as it is between Jesus and the rich man.

One, what authority do we give Jesus in our lives? And, two, what does that authority require us to do with our money?

AUTHORITY
When we come into a building labeled United Church of Christ, as ours is in such large letters on the east, it is a safe assumption that Jesus is the highest authority in this place; that the in-house ritual worker—me—will describe Jesus’s teachings, and teachings about Jesus, as paramount; and that Jesus will be named as a conclusive expression of the Godhead.

But that does not mean any one of you will accept all or even most of what the church promotes or I have to say. That is not required in our particular branch of the Christian family tree. We do not have a creed or tests of faith. Instead, we have lifelong learning and prayer and discernment about the person, place, and passion of Jesus Christ.

So where are you on that today?

Consider, for a moment, where you are in your conversation with God regarding Jesus.

Maybe you understand him to have been a real, historical man or perhaps a composite of many Jewish zealots and movements. Maybe you believe he physically healed the sick but did not raise the dead. You may accept his death on a cross but reject the idea that God wanted him to die that way.

The longest conversation we have with God is usually about Easter and whether Jesus literally came back from the dead or metaphorically did or did in a way we do not have language for.

Your position on each of those key elements of our story, your own Christology, to use the theological term, will determine in part how you respond to Jesus when he tells you to sell all that you have and give it to the poor.

DODGE
One answer may be to dodge the question. Because who here is really rich, like the man in the passage?

One percent of our population now owns forty percent of the national wealth. Twenty percent owns ninety percent of the wealth. I don’t know that any of us are in that category. I do know that twenty two percent of the Ames population is working and above the poverty line but not really able to afford living here.

The majority of us who come to this place, though, are affording to live here, have sufficient health care coverage, can do some saving, and can even afford the occasional vacation or new car. Though we may not be dripping with gold and Gucci, we do have more than our daily bread.

So Jesus is addressing us, too.

And if we give him any authority in our lives, we do have to decide how to faithfully use our financial resources.
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Light in You: Matthew 9.19–34

Delivered at Ames UCC on August 19, 2018
©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

2018.8.19 lampSTEWARDSHIP
I suspect that more than a handful of you, on seeing the cover of our bulletin today, thought, “Oh, she’s going to preach about giving money to the church. But isn’t it too early for the pledge drive?”

Yes, it is. It will be another four weeks before you receive a letter and pledge card along with a proposed budget that would fund the dreams of our church leadership teams. And though this is the first of three sermons on stewardship, I’m not going to speak to your time, talent, and treasure today.

Instead, I want to speak to your spark. Actually, I’m going to invite you to let Jesus speak to it.

MATTHEW 6
My preaching professor once said that sometimes we need to let scripture speak for itself, let the passage do all of the work. This passage does both well, as Jesus’s meaning here is not hard to find, particularly once returned to its larger context. In this case: a very long speech by Jesus.
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Wombs of Women: Ruth 4

Delivered at Ames UCC on August 12, 2018
©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays, except in July and August when times vary. Check the calendar for details.

THE TRICK
2018.8.12 wombs Remember how Ruth used sex to trap Boaz into marrying her and redeeming Naomi’s land? The next day we see Boaz trick a kinsman, referred to either jokingly or pejoratively as So-and-So, into giving up his claim to the role of redeemer-kinsman.

Recall that being a kinsman-redeemer is an opportunity to demonstrate God’s preferences for manna and mercy over money and might. There is no profit in buying Naomi’s land because Naomi will continue to work it for her own benefit and buy it back one day. Yet the opportunity to honor covenant living is powerful enough that it will take a little doing to get it away from Mr. So-and-So.

So Boaz tells a lie: If you serve as redeemer you also have to marry Ruth.

No, he doesn’t.

The only marital law regarding widows is, as I described last week, between brothers. Mr. So-and-So is not a son of Naomi or a brother-in-law to Ruth. Nonetheless, Mr. So-and-So is duped (or possibly glad to be shut of the kinsman-redeemer burden).

And so, after a little sandal removal, the honor of being a kinsman redeemer is Boaz’s. And the sacrifice of being husband to Ruth is, as well. For when Boaz and Ruth have a son, it will count as son to her late husband.

THE WOMEN
No wonder the townspeople then begin to celebrate: Look at the good and godly choice Boaz has made. They cry out,

May the Lord make Ruth like Rachel and Leah,
may your house be like that of Tamar!

Wait, what? What kinds of blessings are these? Who would want to live like Rachel and Leah and Tamar? Are they actually offering a curse?
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