We return to our series through Ruth after some time away. We come now to chapter 3, the first five verses. I read the whole chapter, but I'll read the first verse just to get us into the text. Then Naomi, her mother-in-law, said unto her, My daughter, shall I not seek rest for thee, that it may be well for thee? One of the things about suffering, and I mean acute suffering, very painful suffering, is that it's blinding. It has a tendency to focus only on itself. And so what can happen is you can't see anything that's around you. You can't imagine what may happen in the future. You can't see any way out. You can only see your present suffering. You focus on it to such an extent that perhaps it even may define you. You're defined by your suffering. And yet, it's not true. In fact, none of it is. But it can feel like it's very true. There's always a future for the Christian, normally in this life, always in the life to come. And we're not defined by our suffering, but defined rather by our relationship to the Lord Jesus Christ, his crosswork, his resurrection, and our glory in him. You've heard the expression, time heals all wounds. It's not true. It doesn't heal all wounds. There are some wounds that will never go away in this life. And yet there is something true in that statement that generally speaking, with time, things often do get better. The Lord draws near. He binds up your wounds. He heals your broken heart. He wipes tears away, and then that future that you couldn't see, couldn't even imagine, suddenly you're living in it. And it's better. You're able to think more clearly. You're not surrounded by the darkness that you once saw. Things aren't so desperate. And that was kind of what Naomi experienced. You remember Naomi. When she came back from Moab, it was a cry of faith, but it was a cry of a woman in intense suffering. Don't call me Naomi. I'm not pleasant. Call me Mara. For the Lord has dealt very bitterly with me. He's testified against me in a court of law. He's entered into judgment with me. I went away full, and I came back so empty." She fled from the famine. First her husband, and then her two sons died. She did repent, but she wasn't able to escape the consequences of that sin. And as she came back into that promised land, proclaiming her bitterness, her emptiness, actually her hope and her blessing and how God was going to deal with her was right in front of her. But she just didn't see it because she didn't come back empty. She didn't come back alone. She came back with Ruth the Moabitess, who's going to prove to be better to her than seven sons. And as the text goes on, you see the Lord dealing with Naomi. All of a sudden, Ruth and Naomi, they're living in the same place. So they have a house. Ruth comes and initiates. I'm going to go, and I'm going to work, and I'm going to get some food. Naomi is, of course, concerned for her daughter-in-law, yet she gives her blessing. Ruth goes, and she happens to land in Boaz's field, not knowing that it was God's providence that directed her exactly there. She's noticed, first by the foreman, and second by Ruth for her hard work. Boaz comes, and with the abundance of his kindness, that is, picturing God's incredible goodness to his people, gives her far more than she could ever think or ask. She comes home with more barley than she could ever have imagined. And he says, don't go into any other field. You come into my field every single time, and I'll provide the safety that you need. And so she comes home, Naomi says, whoa, where did you get all this grain? So she tells her. And then the wheels begin to start turning in Naomi's mind. Boaz, he's a New Kinsman. And Ruth maybe doesn't seem to get it at first because she keeps going back to the grain that he gave her. Naomi just tells her, it's good, my daughter. You keep going and you stick close to his maidens. You stay with her, and she does. And the text doesn't exactly say, you just read, then Naomi, her mother-in-law, said to her, but considering that it's time for the winnowing, and that there was once a harvest, and now a winnowing, some time has gone on. Ruth is quietly, daily, gone about her business of going to Boaz's fields, gleaning with the maidens that he has told her and bringing home the provision that God gives her through his hand to Naomi. And she's been satisfied. Meanwhile, Naomi's been planning and scheming and waiting how this is going to get better and how they're going to act in faith. And now here in the opening verses of chapter three, we see Naomi's plan. We're gonna look at this plan in three headings. I wanna first of all consider the purpose of the plan, the first two verses. Second, the particulars, the next two, and then the pact, the last verse. So there's a purpose of the plan, there are particulars, and then there's a pact. But we'll consider first the purpose. So then Naomi said, then Naomi, her mother-in-law, said unto her, my daughter, and again this is... connecting back with chapter 2. Naomi had pondered these things while Ruth had been quietly working in Boaz's field day by day. Notice that Naomi's calling Ruth, my daughter. And this is the term of great endearment. It's oozing with affection, my daughter. And it's not just in terms of affection, but it's really what Ruth had become to Naomi. I mean, Ruth left her own father and her own mother, maybe, it's not said that they're dead, but she definitely left her homeland to come back with Naomi. She's more than a daughter-in-law, she's like bone of bone and flesh of flesh with Naomi. So, my daughter, she speaks to her and it's more significant than the way she used daughter in chapter 1 verse 11 where she says to Ruth and Orba, turn again my daughters. She then asks two rhetorical questions that give us an idea of what she's after. So, she says to Ruth, my daughter, Shall I not seek rest for thee that it may be well with thee? And rest and wellness are two terms that are loaded with theological significance. It's not good for us when we read these words, common as they may be, to just incorporate our own meaning of rest onto them. That would actually be not good because usually what rest means for us is lack of physical exertion. When we say we're gonna go rest, we mean something like take a nap. But in the Bible, rest is much more significant than that. Noah was the man of rest. Jesus is the one who gives rest. So when we look at that, rest is indicative of tranquility, of peace, of security, of cessation from enemies, And for most Israelite women, this type of tranquility and peace and security would usually come at the hands of a godly man to be their husband. But that's what the rest would be. She would find rest in the home of her husband. And you look back at verse chapter 1 verse 11. Naomi says to go back and find rest in the house of their mother. She's telling them to get rest in Moab. So clearly it has an idea of marriage. So first of all, rest, but then second of all, wellness, that it may be well for thee. And wellness is included in a lot of the same ideas as rest, but long life, prosperity, security, and perhaps most notably, posterity, children, none of which Ruth has. She didn't have the type of prosperity, security or prosperity. And it's actually worth noting that in Hebrew, it's not just rest in general, but it's the place of rest. Shall I not seek a place of rest for you that it would be well with you? And so you put these things together. Shall I not find this type of temporal blessings for you? Because you're my daughter, Ruth. Now, it's obvious, but sometimes obvious things need stating. Naomi's seeking Ruth's good. Naomi's doing what's best for Ruth. She's loving Ruth. Kind of like we read in Romans 13 about love fulfilling the law. It's actually a sign of spiritual vitality and of renewal. Shall I not seek rest for you that it may be well with you? And so you see how God has dealt very kindly with Naomi in bringing her out of the depths of her sorrow and out of her sin and out of her desperation. Second rhetorical question concerns a man. Is not Boaz our kindred with whose maiden thou wast? Behold, he went with barley tonight in the threshing floor. So our kindred. Notice the identification there. It's not my kindred, Ruth, but it's our kindred. They're together. Identification. With whose maidens thou wast, some people have wondered what's going on here, why that additional detail. I think it's referring back to the provision of Boaz for the type of security that he provided Ruth in order to glean. Remember all his kindness. You were with his maidens, the maidens he told you to be with so that you would have all the food that you need. Behold. Imagine this. Draw your attention to it. He's winnowing barley tonight in the threshing floor. It's opportunity. There's a time to strike during the barley harvest. Am I not going to seek rest for you, that it may be well with you? Is not Boaz our near kindred? Behold, he winnows barley in the threshing floor tonight. You put all this together, and it's very clear what Naomi's, the purpose of her plan is. It's to see Ruth and Boaz married. in order that it would be good for Rus' rest and Rus' wellness. That's the whole purpose of the plan. That's the big picture idea. That's the end that she wants. Keeping that in mind will be helpful as we consider some disputed portions of this text. But that's what she's after. Marriage between these two people. Second of all, there are particulars of the plan. And these particulars are going to answer the question, how? So if that's what Naomi wants, how does she see it happening? How will these two be brought together? Step one, wash thyself therefore and anoint thee and put raiment upon thee. Step one includes making Ruth as presentable as possible. Washing would have been cleaning. Anointing would have been probably putting on perfume of some sort, a scented olive oil, most likely. To put on your garment, it would have been, the idea here is your best dress. All of it serves to make Ruth very presentable. And just as a side note, how we present ourselves actually matters. That we say something in everything we do, including how we dress and how we present ourselves. You're making a statement. So if, and this is obvious, but if I showed up for a job interview in pajamas, it would clearly illustrate that I wasn't taking that very seriously. But you take that picture, you take that principle, and you can apply it to a lot of different scenarios. So Naomi says to Ruth, make yourself presentable. Step two, wait until he's finished eating and drinking before he sees you. So Boaz, this is the time of threshing, he would have been probably using the night hours because the breeze was more predictable, throwing his crops up in there. After working hard all day, he would have eaten and then drunk alcoholic beverage, which would have relaxed him and put him in a good frame of mind. There's really no indication here that what Naomi is envisioning here is something like a drunken stupor. He's out there working hard and after a hard day's work, he's eating and drinking and then he's going to sleep. That's what the text indicates. So wait until he's finished. After he's eaten and drunken, he's relaxed. Step three, watch where he goes to sleep. Mark the place, in verse four, where he shall lie. And this is where we get into some of the details that are disputed. Wait for him, so go in, lie down, uncover his feet, and then wait for him to direct you. So make yourself presentable, see where he lies down, go in there, cover his feet, lay there, and wait for him to tell you." Now there's a couple things that we can maybe keep in mind because this whole idea of a threshing floor is foreign to us, but it was oftentimes a public place and the owners would often thresh at night because as I said the breeze was a bit more predictable than at the day. They would then sleep with the harvest oftentimes to protect it. Besides that, this threshing floor could have been far away from wherever they were. So they would sleep there. And this language of going in, together with his sleeping, suggests that in all likelihood he would have been sleeping in a tent, not just in an open area. And everything else is exactly as Naomi defines it. Go in. Lay down and cover his feet. Lay there and Boaz will tell you." And notice here this about Naomi. Her confidence has been restored to such an extent that she can say, go lay down at Boaz's feet. He'll tell you what to do. You know, one of the things that can happen in the midst of great suffering is we get very suspicious. We consider everyone is our enemy. Everyone is bad. Everyone is out to get us. But she says, go to Boaz, who's a mighty man who walks with the Lord and fears God, and he'll tell you what to do. She's confident, first in God, but also in God's people. That's a sign also of spiritual growth and of renewal. So the purpose, get them married. The particulars include making Ruth presentable, going at the right time, and essentially laying at his feet. And then there's a pact, last verse. And she said unto her, all that thou sayest unto me, I will do. It's pretty self-explanatory. Ruth says, what you say, I will do. Every single thing. And there could be a tendency to read over this verse and not really consider it. But what's Naomi really telling Ruth what to do? I mean, have you thought about how nerve-wracking that must have been? for this Moabitess woman to receive this daring plan from Naomi and to go and execute it, and to just say, everything you say, Naomi, I'm not gonna scruple anything, I'm just gonna do it. I'm not gonna try to talk you out of it, I'm just gonna go. There's actually a lot of virtue in what Ruth is doing. It's showing courage. It's showing submission. It's showing tremendous faith and great humility. All of those things that come only by the Spirit are being manifest in Ruth saying, everything you say to me to do, Naomi, I'm gonna go do. A daring plan and a brave executor of this plan to be sure. So the purpose, marriage, the particulars, all the things that I said. And then Ruth agrees. She makes a pact with Naomi and they go. So that's essentially what's here in the text. That's it. Look through briefly. And so for the doctrinal portion of this sermon, I'm really going to focus on one thing, one doctrine, and that's how do we interpret this? What do we do with this portion of scripture? Because it's probably the most contested portion of the whole book. This little section right here. Was Naomi recommending Ruth to go play a harlot? And to earn from Boaz sexual favors? To take advantage of him? While she was drunk, while he was drunk, was the garment and everything together with that, was that not to make Ruth presentable, but irresistible? Was this not an act of faith on Naomi's part, but actually an evil scheme that God overrid? I can tell, I hope you can tell where I stand on that. But let me just say that really, really good men, really solid men, take that view. Some good expositors, old and new. Can't quite explain it. I'm going to give you some reasons why you shouldn't. But first, let me at least say why some people think that's the case. First, threshing floors were places of sexual immorality. It's true. You can go to Hosea 9, verse 1, where God says, Rejoice not, O Israel, for joy is other people, for thou hast gone a-whoring from thy God, and thou hast loved a reward upon every corn floor. Now, there's imagery there of spiritual harlotry and unfaithfulness, but also normal unfaithfulness and harlotry. Corn floor, threshing floor, these are used together. But that one text doesn't suggest that that's the only thing that went on at threshing floors. And just because that happened at some point in Israel doesn't mean that it was commonplace. It's extrapolating quite a lot just from that one text. Second, Ruth's washing and anointing in dress were to make her sexually irresistible. It's not necessarily true. We wash ourselves, we anoint ourselves, and we wear good garments when we do normal things like a job interview or come to church. Why couldn't Ruth have been making herself presentable for a big moment? It's not necessarily true. Furthermore, This whole language of a garment could mean that Ruth was to put away her widow garments, which perhaps she had been wearing. Tamar wore widow garments in Genesis 38 and put on new garments. And the garment here that's referenced doesn't bear resemblance to places of sexually provocative garments in other places of scripture. There's nothing there that necessitates that view. Third, they'll say, why would Ruth have to wait until he had drunk? Which is not the same as saying, why would Ruth wait until he was drunk? So the idea here is that Naomi is telling Ruth to go take advantage of an inebriated Israelite. And you got to remember that Ruth is a Moabitess. And do you remember where the Moabites came from? From the daughters of Lot that got their father drunk and then took advantage of him? And from there the Moabites came? There's no indication that Naomi envisioned Boaz being drunk or that Boaz was drunk. Noah, for example, he gets drunk in his tent and he sleeps uncovered the whole night. And he knows what Ham did to him. But Boaz's foot was uncovered, just his foot, and he wakes up. That's quite a difference. Second of all, there's no indication that Naomi even envisioned that he would be drunk. She just says that he was after he had eaten and drunk. Jesus says, I come eating and drinking. Alcohol can be, of course, used in moderation. And so there's nothing here that necessitates a drunken boaz. Then she says, go in, uncover, and lay down. And all of those verbs, go in, uncover, lay down, are euphemisms for sexual encounters. Children, do you know what a euphemism is? It's when you use a more soft word to describe something that's kind of harsh. So, for example, instead of saying, he died, Paul will say, he fell asleep. Sleeping is not quite as bad as dying, but what he means is that they fell asleep, and so he used a euphemism. and go in was used as a euphemism for sexual encounters when it says that Boaz went in to Ruth, chapter 4, verse 3. To uncover the skirt in Deuteronomy, chapter 23, verse 1, was indicative of the same thing. And to lay with is what said of David with Bathsheba, that he did lay with her. So they're right, all those verbs can be used euphemistically, but that is not to say that they must be used euphemistically. Why can't it be that she really just goes in, uncovers, and lays down? Nothing in the text necessitating that. And then fifthly, there's often an imputation of motives, that they're desperate. They're willing to do anything, even to sacrifice moral virtues to attain rest and wellness. Plus, let's not forget that this is the time of the judges. where sin is rampant. That's first of all an assuming of motives and then second of all sort of a guilt that's based on the simple time frame. And I think that is a fair presentation of some of the strengths of that position. But let me give you some reasons why this interpretation is to be rejected. First, this interpretation would condemn Naomi, who planned it, Ruth, who agreed and executed it, and Boaz, who interpreted Ruth's behavior as a demonstration of covenant faithfulness. In chapter 3, verse 11, And now, my daughter, fear not, for I will do to thee all that thou hast requiredest. Well, what do you suppose Ruth is requiring? I will do to everything that you've required for, everyone knows that you're a virtuous woman, and you have shown more hesed, that's in verse 10, at the end than the beginning. See, people have in their mind that it's really just Naomi who's acting wrongly. But no, if Naomi makes a plan, if Ruth agrees to it, and Boaz commends it, they're all going down, as it were. Second, everyone knows Boaz is a mighty man who fears the Lord. That's his reputation. That's what he's known for. And everything in the text is showing his godliness when he comes out and he says, Blessed be you of the Lord. The Lord bless you. Even when he says to Ruth, have you not heard, there's something of an insinuation there. Have you not heard what kind of a man I am? And if Boaz's reputation precedes him, and it does, a scheme like this, far from endearing him unto Ruth, would actually repulse him, repel him, drive him far away. In fact, it's Growing up in circles or spending time in circles where people are looser, far looser than what God has required and commanded and doing many things that he's forbidden. It's a wonder but an indication of sin that men living that kind of life will still look upon women who live that kind of life with great disdain. It's true. I've heard it talked. Third of all, and I think this is very important, there are cultural differences between what a marriage was like then and how a marriage is now. When Boaz says, you've done great. Everyone knows that you are a virtuous woman. And in fact, I am a near kinsman, but there's a near kinsman than I am. You get the impression that Boaz would have married Ruth on the spot had it not been for a near kinsman. And we see marriages like that in the Bible. Isaac is meditating in the field. Rebecca comes through Abraham's servant's hand. He takes her into his mother's tent and they're married within the face of, you know, a few hours. What would have stopped Boaz from marrying her right then, if there hadn't been a New York kinsman? Well, of course, he could have. And just because our marriages are different, where we have long engagements and all these kinds of things, doesn't mean that's how it's always been done. And in fact, it hasn't been. Fourth, Boaz guards her reputation by sending her away when no one would see, even to avoid the appearance of evil. How would he guard her reputation of the appearance of evil if she had actually been there to do evil? See, it really doesn't make sense. And fifth, and I think this is actually the clincher. This is actually the clincher in my view. Look back at, look down rather, in verse 16, where Ruth comes back in the dark, and Naomi says, who art thou, my daughter? First of all, that term of endearment, my daughter, is not the kind of term that you greet someone with if you don't know who they are. If you can't see them, and you don't know who they are, you don't just say, hi, my daughter, who are you? But listen carefully how Ruth answers. And she told her all that the man had done unto her. And so this question of who art thou my daughter isn't a question of information. Which person is there? It's more like I see you're my daughter Ruth, but what's your status? Are you still my daughter-in-law or are you now Boaz's wife? That's the question that's being asked there. What is your status? So I think it's important that we understand what's actually being communicated here. Because it really changes the tone and tenor of the book. It changes how we view Naomi and Ruth and Boaz. You can't just isolate Naomi. But it also changes how God dealt with Naomi. Because this whole story is really something of God coming to Naomi in her grief and strengthening her and blessing her and causing her to grow spiritually. And that would be severely compromised if she had concocted an evil plan and sent her daughter-in-law to play the part of a harlot. And it would severely compromise Ruth's reputation if she had agreed to do such a thing. So I hope that you're convinced of this because I do think that it is the right interpretation. But the question is, what do you do with this? How do you take this, whether you know it or not, whether you agree or not, but how does this ought to change your life? And you know that Boaz is a picture of Jesus Christ. He is the Redeemer, the near kinsman Redeemer. And I would submit to you, without being too elaborate, that actually what Ruth is doing and what she's been told to do is a good picture of what it means to come to Christ in faith. You come to him, you lay at his feet, and you do whatever he says. Laying at the feet is a picture of ultimate submission. You remember the Gerasene demoniac who was constantly breaking the chains, who was dwelt by all these demons. And Jesus came to him and he said, who are you? And he said, we're legion because we're many. And he cast them out. He put them into the swine and then he destroyed them on the banks. And all the people came and where was that demoniac now but at the Lord's feet and in his right mind. We tell our children there is a Redeemer, a near kinsman, our near kinsman because we do believe and we do affirm in household religion. And my son or my daughter, you go to him, you lay at his feet, In complete and utter submission. And you receive from him anything and everything that he tells you to do. And you will be received the same way that Boaz received Ruth. With great joy. With great commendation. In fact, we read that even at the turning of one sinner, there is joy in heaven. that the angels rejoice before God. I was reading that passage today, or this week, rather from Luke 16. And it comes into context there at the beginning with the lost coin and the lost sheep and then the parable of the lost son. Self-righteous men don't rejoice at the turning of one sinner unto God, but the angels in heaven do. And Jesus Christ delights to receive sinners. So by all means, my son or my daughter, go to him, lay at his feet, receive him and receive the blessings that he'll give you because he will never turn you away, ever. We see these changes in Naomi. It should give you confidence for how the Lord will deal with your grief. You can look back on your own life, grief you've experienced, how he's dealt with you, how he's brought you out of it, and now you look back as though it were a distant memory. You still remember the pain, sure, but you're able to look back with a certain sense, with a laugh, knowing that God has delivered. And when we read what God does to Naomi, how He ministers to her, how He changes her, how He strengthens her, this is a promise for you. He'll do the same. He will heal, He will bind up your broken wounds, and He will heal your broken hearts. Because He is the one who dwells in the high and holy place, and also in the heart of a contrite sinner and humble one. And so whatever your grief may be, whatever pain you may be feeling, the answer is always to go to the one who is the son of righteousness who rises with healings in his wings. That grief indeed may endure for a night, but joy comes in the morning. But even Sion, when they returned back from exile, they laughed and shouted for joy. And yet those who sow in tears will bring their sheaves back full. Whatever grief you might be experiencing or have experienced, be confident in that, that the Lord will deal with you even as Naomi. Third, Naomi is displaying great virtue in seeking a husband for Ruth. That's something a godly parent should and ought to do. You see, and this is why the interpretation is actually important, because it deprives from Naomi and from us understanding things a great virtue. What she's doing, not only is not sinful, it's highly virtuous. Parents do bear a measure of responsibility in finding and helping their children find godly spouses. And that responsibility is laid most heavily upon the father, so the mothers bear it as well. Dr. Piper tells a tragic story. He's speaking with a man, and he says, yeah, my daughter married so-and-so, and I knew it was a bad idea, and I wish she hadn't done it. And he said, well, you know you had some say in that, don't you? He has to come to you and ask you. You have to give her. You have to give your blessing. See, you can wish that she hadn't married him all you want, but the reason she did is because you were delinquent in your responsibilities. When a father brings his daughter down the aisle and the question is asked, who gives this woman, the answer ought to be, I do. As a covenant representative, I give this daughter and I've thoroughly vetted this man and I'm able in confidence to give her unto him. But there's also profound blessings in this. Mattie and I were speaking of a family we know and this family has quite a few daughters and the remark was made, wow, they've all married very well. And they have. And their parents had something to do with that. They did. And God blessed their labor, and he blessed their prayers. There is a measure of tact that ought to be done by this. Ruth, Naomi rather, didn't just broadcast Ruth, but she created a cunning plan including telling Ruth when to go down there after he had eaten and after he had drunk, not to take advantage of him, but it just shows a bit of wisdom in this. So we have to be wise in how we go about it. But there is profound blessing in this. And to the younger folks, especially children, perhaps most notably those that are reaching their teenage years, There's something that you can really glean from Ruth's attitude toward Naomi. The attitude that says, all that you said unto me, I will do. Naomi was planning. Ruth didn't know what the details were, how it would work. And yet, she deferred to Naomi, who was greater in age and greater in experience. Doesn't mean we just submit to older people blindly, especially not when they command us to do sinful things. But here's the reality. Your parents have lived life in this world longer than you have, and there's great knowledge that comes with that. And when they offer you recommendations, and when they try to train you in the way, and when they try to teach you this is what you ought to do, receive it. Receive it from an authority that God's given you. And trust them. They want what's best for you. I know that for a fact of every parent in this room. But it doesn't mean they're always right. But yet God honors, honors those who honor their godly authorities to include your parents. Even giving you a promise of long life and prosperity to all who keep such a commandment. And so far from taking an attitude where you're right and they're wrong, why not rather use the wisdom and knowledge and understanding, limited as it may be, and they'll be the first to tell you that it is limited, to your own benefit. Ruth did, and it worked out well for her. Now I say all this, how we can apply this text to our life, the virtues of Naomi and of Ruth, how we desire for our children godly spouses, how we want them to go and lay at Christ's feet and receive from Him all that He can command them. And the reality is this, we have absolutely no power in ourself to get any of these blessings for you. None. We can't do it because as we sing in Psalm 127, unless the Lord builds the house, all our labor is in vain. Unless the Lord watched the city, we would stay up late all night. And yet he doth give his beloved sleep. Only God can give true rest. Only God can look after your well-being. And parents, only God can prosper your imperfect and yet sincere works on behalf of your children. Only God can hear and answer the prayers you have for them, that their days may be long upon the land which the Lord God gives you. And as you plan your own way, and as you plan the way for your children, it's God who directs our steps. As Proverbs 69 says, it's in man's heart to devise his way, and yet the Lord directs his steps. But look at how the Lord is directing all the steps of all the players in Ruth. He's directing them very well, isn't he? And it's a good God with good purposes for all his children that directs their steps, that leads them in right paths and the way that you go. So as we, like Naomi, plan and hope and pray, we cast ourselves daily upon the Lord. In him alone, his grace is sufficient for such things. And we plead for him that he would pour out blessings from heaven, that our children would marry the Redeemer, and in the Redeemer that they would marry well. and that they would bring forth a godly seed to his praise and glory. Let us now stand for prayer.