I should have known better. It was, granted, quite a strange request. Almost bizarre. But I thought I could work with it. I thought that perhaps it could be made into something meaningful; something, in fact, faithful to God’s Word. Besides, it was a garden wedding—an informal setting compared to a sanctuary. Perhaps in that context it just might communicate.
The groom had asked if it would be permissible to tie the wedding rings with a ribbon to the neck of the family pet, a lively poodle. At the moment in the ceremony when it was time to exchange rings, he planned to turn around and whistle; in response the dog would run (correction: fly!) from the back of the crowd, straight down the center aisle, and head directly at him, delivering the cherished rings.
I had carefully prepared my remarks before the grand entrance of the poodle. I read Genesis 2:19-20 and soberly pointed out the context in which God revealed the glory of marriage: despite Adam’s close involvement with wonderful and beautiful animals, he gradually discovered that he could never achieve real community, full humanity, and authentic partnership through interaction with them. I solemnly intoned that the first wedding took place against this backdrop, and that the richness (indeed, necessity) of marriage between man and woman is presented in Scripture by contrasting it to the impoverished quest of Adam for a “suitable helper” in all of God’s good creation. Thus the fact that the poodle was going to bring in the rings would, I urged, symbolize that though everything God created was good, the introduction of woman was far better. Her formation brought about the grand crown of creation: human community, as in marriage, and with it family, and from that civilization, and, ultimately, as in Revelation 21, the city of God itself!
Well, it didn’t work. The dog came flying down the aisle all right—but headed to everyone but his master. Instead, as if to show his resentment at having been usurped by a bride, he ran in and through and all around the attendants, then me, then the crowd. Three big groomsmen, plus the groom himself, started chasing him. Thinking this was a game, the delighted poodle only evaded them all the more. An eternity later, a groomsman finally pinned him down, sullying his tux in the process, and captured the rings. The wedding never really recovered.
You’ve been there too? I suspect most of us have. Such snafus prompted Ann Landers to publish a list of wedding horror stories in her column recently under the title “Clergy Confess: Yes, They Hate Weddings.”
We can all understand why, but it need not be so. This article is a passionate call to reclaim and redeem wedding ceremonies from the banal and predictable routines they so easily settle into. Far too many couples are like the couple on the road to Emmaus. They may be right in the very presence of Jesus. Their wedding is held in a church, officiated by a minister. They use a biblical liturgy replete with Christian songs and prayers. Yet they neither see nor sense the glorious presence of the risen Lord, right there! It is our task to represent Christ well, that they might see him, so that their entrance into marriage may truly be in the name of the Father, Son, and Holy Spirit. Otherwise, a ceremony that could have been best wine remains just plain water—despite megabucks spent on flowers, gowns, tuxes, musicians, photographers, and professional consultants.
So walk with me step-by-step through the entire wedding, exploring ways to open participants’ eyes to the living presence of Jesus.
Designing the Service
Epiphanies—those surprising and holy moments in a wedding ceremony when the glory of God breaks through in an unmistakable way—are gifts. We cannot make them happen. But as Isaiah reminded us (40:3), we can and must prepare a highway for the Lord in what can be as spiritually barren as a desert: the modern wedding. How can we do this?
- Remember what a wedding really is. It is God joining a man and a woman in covenant. This is, first of all, God’s event, only secondarily the bride and groom’s. And we, as ministers of the gospel, represent God. Therefore, we must communicate tactfully but clearly that, while we most certainly wish to honor the unique plans each couple brings to their wedding, we are in charge, and this means that our approval of the ceremony plan is required. At our church we have done this by preparing a complete wedding packet spelling out our policies on every conceivable aspect of a wedding in our facility, including music and photography (see sidebars on pp. 5 and 6), and we require the couple to sign a compliance form. A carefully planned, Christ-centered ceremony can be quickly ruined by a schmaltzy ditty or an intrusive photographer.
- Invite the couple to select a clear, brief, and memorable verse or phrase from Scripture for their wedding (and marriage), a phrase or verse that you in turn can use for your message during the ceremony. This moves them from preoccupation with peripherals into the very heart of the ceremony. If you draw a blank stare in response, give them a list of suggestions (see sidebar), and ask them to select one or more. Teach them to keep their gathered guests in mind as they choose so that God’s Word may speak to the whole congregation at their wedding, not only to themselves.
- The congregation should also be kept in mind when music is chosen. They are there to join the families in both worshiping God, who has granted the wondrous gifts bride and groom are to one another, and praying God’s blessing upon them. Music allows the whole gathered congregation to enter into both worship and petition. (For appropriate hymns of praise and blessing that the congregation can sing, see pp. 20-26.)
- A chaotic rehearsal rarely leads to a consecrated ceremony. I spell out clearly how we do rehearsals. We start on time, open with prayer, have the bride and groom introduce their respective families and attendants, and present typed copies of the ceremony prepared by our volunteer ceremony coordinators. We stress that the plan is final to prevent the chaos that can easily erupt when family members other than the bride or groom try making last-minute changes. Together we (1) talk it through, (2) walk it through, and (3) run it through (a final twelve-minute abbreviated version). We aim not only to do a rehearsal in seventy-five minutes, but also to establish the spiritual tone of the wedding ceremony already at the rehearsal. Our goal is for rehearsals to be no less Christ-centered than weddings.
- One final note. I’ve found it very meaningful to pray with the wedding party just prior to the service. It not only helps to settle frayed nerves and refocus minds after (typically) a long photography session; it is a centering-down exercise to bring all of us in the wedding party into the quiet presence and empowering calmness of God.
Parental Involvement
Traditionally fathers walk their daughters down the aisle and give them away, mothers light unity candles, and both sets of parents pledge their support. Are there ways in which God can be more fully glorified for the blessings of the parental homes and nurture given the couple? I believe there are. Assuming that both bride and groom have still-married birth parents (now the minority in North America), consider using (or, with single parents, modifying) the following scenarios to honor and involve the families of origin:
- The groom ushers his mother down the center aisle to a spot in front of the congregation, on floor level, where she stands, facing the congregation. He then returns to the rear of the auditorium and does the same for his bride’s mother. (At this point, both mothers may proceed to light the side candles of the unity candle.) He then returns again to the rear of the auditorium and this time enters with his own father. Father and son join the mother, all standing and facing the congregation, with the son standing between his parents. Then the father of the bride escorts his daughter down the aisle and together they join her mother, with the bride between them.
When the guests are seated after the bride’s grand entrance, they find themselves looking not at just the backsides of a father and a bride, but at the joyful faces of all six people. To their left is the radiant bride, enveloped by her parents, and to their right is the groom, enclosed by his. After the welcome, declaration of purpose, and prayer, both sets of parents visibly pronounce a blessing and a promise of support, either in their own words, or in response to the pastor. Each of the fathers says something to this effect:
[Groom’s name] and [bride’s name], I speak for [mother’s name] as well as myself as we most wholeheartedly grant you our blessing and promise you our continued love, prayers, and support.
In this simple way, the congregation witnesses both a son and a daughter leaving their father and mother to form a new home; they also see and hear God approving and blessing the new couple through a final public parental act. Then, after bride and groom each hug and/or kiss their parents in farewell, the father of the bride ushers his daughter to the waiting groom, who receives her from his hand. The father physically places his daughter’s arm onto the groom’s arm, and together the bride and groom step up to their place before the pastor while their parents are seated.
- Families can again be brought into the ceremony at the time of the vows. If both bride and groom come from homes in which their own parents (and even grandparents) have kept their vows, the pastor can give God honor for such faithfulness as well as reinforce the weightiness of making and keeping vows with an introduction such as this:
Today you will be speaking your vows to one another in a most blessed company of witnesses to the power of God, who enables us to keep them. Grandpa [name] is here today. He kept his vow to Grandma [name] for [number] years until she died [number] years ago. Father and Mother [name] have kept their vows for [number] years.
By mentioning parents and grandparents in this context, we not only honor them but also highlight the heritage of faithfulness they represent.
- When unity candles are used, it is traditional for mothers to light the side candles. If this takes place during the ceremony itself, a unique opportunity opens up. As the mothers light the candles, the officiating pastor can describe the background, character, and heritage of each home by saying something like this:
The unity candle represents the fact that in forming a new home today, each of you carries the unique traditions, values, and history of the home in which you were raised. [Groom’s name], as your mother lights the [groom’s family name] candle, we honor your family for their [mention some of the positive attributes or history of the groom’s family]. [Bride’s name], as your mother lights the [bride’s family name] candle, we honor your family for their [mention some of the positive attributes or history of the bride’s family].
- The prayer petitioning God for a blessing upon the new home at the end of the ceremony often involves only the pastor and the couple. However, this prayer is a perfect opportunity to involve the parents again, as well as the attendants. Depending on the space available, we invite the parents and the attendants to form a circle of prayer around the couple on either the platform or floor level. We give an opportunity for parents, family members, or attendants to offer prayers they have prepared for this occasion. The pastor gives the concluding prayer. We ask the gathered congregation to voice or sing an “Amen” or to recite the Lord’s Prayer at the end of this season of prayer. Then, we simply open the circle to the congregation, present the couple, and immediately move into the recessional.
Vows
There are three ways to say vows: recite them from memory, repeat them after the pastor, or respond with “I do” to questions asked by the pastor. Sometimes nervous couples quickly opt for the latter. If at all possible, discourage this. Tell them that both God and the gathered congregation are present to hear their own voices speak out their commitments. Practice repeating the vows with them to familiarize them with what they are saying and to help them overcome the jitters. If you are going to encourage them to actually recite their vows (and I do), tell them to start early, write them on small cards, and attach them to the dashboard of their car.
Insist on approving their vows if they wish to compose their own. This enables you to edit out the shallow sentimentalism (“I love you so very, very much. You are my very best friend. I cannot wait to spend the rest of my life with you . . .”) and replace it with the solid language that pledges lifelong troth, accepts the God-established roles of husband and wife, and embraces the responsibilities of mutual service in all the seasons of married life. Here is a fine example of vows written by the bride and groom (see p. 27 for more examples):
[Bride’s name/groom’s name], I love you. I look forward to walking by your side as we set out on life’s journey together. Today I promise before God and all who are gathered here to put you and your needs above all others, to be your support and encouragement as you work to develop the gifts that God has given you. And with God’s gracious help, I promise to love, honor and respect you, [name], for better or worse, for richer or poorer, in sickness and in health. I promise to be your loving and faithful [husband/wife]. I will hold true to this covenant as long as we both shall live.
Symbols
When you stop to think of it, the traditional wedding is full of symbolism. Some of these symbols have become so common that their meaning is often missed. Here are some suggestions for restoring their luster, protecting them from abuse, and even adding some new ones.
The Rings
- The meaning of the giving and receiving of rings can be enhanced by introducing the exchange with this question:
Are you willing to signify and seal these vows, which all have heard, by the giving and receiving of rings, for all to see, as lasting witnesses to your covenant in Christ?
The pastors asks each, “[name], what is your answer?” Each responds, “I am.”
- A comment by the pastor on the meaning of the rings prior to their exchange may be meaningful as well. It should, however, be kept brief. I often say sentences such as The ring is a circle, reminding us that true love never ends (1 Cor. 13:8a).
Diamonds, gold, and silver are precious, reminding us that true love and faithfulness are priceless.
These rings are made of solid metal, reminding us true love still stands even when all else has fallen.
The Kiss
If the kiss occurs as part of the wedding ceremony (and it usually does), I believe a pastor is wise to discuss with the couple, in advance, the meaning of this moment. If the rings represent faithfulness, the kiss represents affection. Affection is a gift of God and deserves to be “solemnized” as much as any other part of the wedding ceremony. In fact, the kiss is sometimes trivialized, infecting an otherwise richly meaningful ceremony with a moment of inappropriate histrionics.
May I suggest that you make a tactful but firm effort at redeeming the kiss! Talk it over with the bride and groom. Point out that this may be the most public kiss they will ever give each other, meant to express the warmth and depth of the affection God has given them for one another. Suggest that they actually think about how they are going to do this. Perhaps I am overstepping my bounds or being too paternalistic, but I’ve seen too many embarrassing kisses. I now actually coach the couple on how to do a wedding kiss. Some couples need it! So I urge them to avoid the extremes of turning this kiss into just a little peck on the lips on the one hand, or of a prolonged and passionate French kiss on the other. I suggest they find a middle ground, a kiss that is warm, tender, and gentle, reverencing the sacredness in the gift of the sensual.
The Signing of the Marriage License
Some couples ask to include this in their ceremony. I believe it is appropriate because it demonstrates what we say in the wedding form: “We seek to honor the interest of the state in the orderly development of society.” This element can be meaningfully introduced by saying:
I now invite you and your witnesses to sign your marriage license in the presence of God as evidence of your submission to the authority of the state over the welfare of your home.
Foot Washing
Though rarely used at weddings, this symbol can be a powerful picture and pledge, not only of mutual service, but also of a commitment to the critical marital discipline of mutual forgiveness. It can be introduced by saying
Marriage can be so easily polluted and even infected by the grime of our own sinfulness and selfishness. But true love not only quickly forgives; it grows stronger from having been forgiven. Jesus has washed your feet; and he calls us to wash one another’s feet, as testimony to our commitment to forgive one another, as often as it may be needed.
Other Symbols
- In Sri Lanka, the couple is asked to join hands. The pastor then pours warm water over all four of their clasped-together hands, collecting it in a basin he holds just beneath their hands. He asks, “Can anyone separate the water in this basin, sorting out which water touched the hands of the groom and which water touched the hands of the bride?” He then states emphatically, “So also you are no longer two but one, and from this day forward, all that passes through your hands belongs neither to the one, nor to the other. It is, all of it, yours together.” He then amplifies this with reference to possessions, children, experiences, struggles, and joys.
- In some settings, a pastor wearing a robe will take off his stole and wrap it around the couple’s clasped hands as he pronounces them husband and wife to symbolize that they are being joined to one another in the name of the Father, the Son, and the Holy Spirit.
- The presentation of a cord of three strands (see Eccles. 4:12) is used in some ceremonies (see the banner on p. 4). Sometimes the couple will choose to actually weave the strands together during the ceremony, to symbolize two truths: (1) It is only as they bind themselves to Christ, the third strand, that they become bonded to one another; and(2) this is a lifelong process. A wedding is a milestone, but a marriage is a pilgrimage.
The Message
Pastors do well to keep in mind, as one veteran preacher pointed out, that people listen to messages at funerals far more attentively than at weddings. There are too many distractions, and it is difficult for a bride and groom to listen well standing in front of a crowd. So, keep it short, fresh, and focused on just one point (See sample on p.11.). Sprinkle the message with illustrations and perceptive observations about the realities of marriage, such as
“Marriage is a lot like flies on a patio door. Those on the outside are trying to get in; those on the inside are trying to get out.” —Howard Hendricks
“The fact that married couples can live together day after day is a miracle the Vatican has overlooked.” —Bill Cosby
“Love is blind, and marriage is a real eye-opener.” —Anonymous
One of the most creative messages I’ve ever seen given involved a Dutch custom of giving the couple a special candle and then reciting the poem “Een Stille Getuige” (“A Silent Witness,” left).
The Blessing
The wedding service reaches its conclusion when the couple are presented to the gathered congregation. Just prior to that momentous event, it is fitting to pronounce, in word or in song, a blessing upon them. Here are some suggestions (see p. 27 for more suggestions):
- “Shine On Us,” ( 1995, O’Ryan Music, Inc.; available on a CD entitled My Utmost for His Highest. A moving vocal piece sung by three voices praying that the light, grace, and love of the Lord shine upon the couple.
- “May the Lord, Mighty God” (see above)
- The Aaronic benediction (Numbers 6:24-26)
- Hebrews 13: 20-21
Jesus Is There
Jesus is able to make his presence known and felt in any circumstance, even the most poorly planned or simple wedding. Last summer I married two non-Christians in a brief ceremony involving only ten people, standing on a rocky outcropping looking over Bellingham Bay. I was wearing a suitcoat and tie . . . and tennis shoes (we had just sailed across the bay). I insisted on using biblical vows. They willingly complied. It was a cool, overcast, gray day. Then, at the very moment they recited their vows, sunshine broke through—brilliant sunshine. We all suddenly felt its warmth penetrating our chilled bodies. And suddenly even the bride and groom realized that this was more than mere sunshine—it was a sign from a God they did not know (yet) that they, and their new home, mattered very much to him. I told them so, and they agreed. And then both groom and bride broke into tears of wonder at the fact that they, of all people, had received such a timely gift.
I still pray for them. But I also marvel at the timely, gentle gift they received at their wedding from an unknown and unseen Lord, who was, that day, very present. It was a wedding I’ll never forget.
Additional Resources
Policy Regarding Photography During Wedding Ceremonies
1. Photographs of the bride’s walk down the aisle may be taken, but only from the foyer, not from any point within the sanctuary.
2. Photographs of any moment during the ceremony may only be taken from the balcony, without a flash.
3. At no time will a photographer be permitted to take any flash photographs of any kind from within the sanctuary during any part of the ceremony itself.
Scripture Suggestions for Ceremony Themes
For those who are marrying for the first time or who have lost a partner through death
Psalm 127:1; 1 John 4:11; 1 John 4:19; Song of Songs 8:6-7; Psalm 100:5; Ecclesiastes 4: 12; John 17: 22
For those who have been divorced
Psalm 90:15; Joel 2:25a; Song of Songs 2:11-12a; Psalm 37:23-24; Proverbs 24:16a
Policy Regarding Music Used at Weddings Officiated by Our Pastors
The weddings that occur at [name of church] and/or are officiated by your pastors are meant to be distinctly Christian in character. For this reason we respectfully ask each couple to secure the approval of the officiating pastor for the music they have chosen for their wedding ceremony. Though we are open to a wide range of musical styles, our concern is that the character of the music, especially the lyrics, glorify God, honor the truth of Scripture, and thus lend both joy and dignity to this holy event.
A Cooking Tripod
While on sabbatical in Basel I heard Professor Mercy Amba Oduyoye describe a marriage ceremony of the Bakossi tribe involving the cooking tripod. The cooking fire is the center of the household in Africa; therefore, the community becomes involved in setting it up. The tripod is made of three stones. The first stone, placed by the bride and groom, symbolizes their unity, mutuality, and equal participation. The second stone, placed by the bride and the oldest woman of the groom’s family, shows the bride’s integration into the new family and the mutual respect among the in-laws. The third stone is placed by the bride and someone from her own family; it signifies the bridging of two families.
I have used this ritual in two weddings to illustrate the bride and groom working together and their place within the extended family. So far, I have done all the rock-carrying myself, but having the couple and their families participate is also a possibility.
—Morris Greidanus
A Silent Witness
On the day of your marriage, let a candle burn, a precious symbol that all through the years ahead will remind you of what you have promised today.
I saw it.
My little flame was right there when you placed your hands in one another’s hands
and gave your heart away for good.
I am more than an ordinary candle.
I am a silent witness in the home your love has created,
and I will live with you there.
As long as the sun keeps on shining,
I do not need to be lit.
But if you never know the joy of holding a child in your lap,
or if another beautiful star comes up on the horizon,
then light me.
Light me when it grows dark,
when a storm threatens,
when the first argument breaks out,
when something suffocates your spirit
and you find yourself suffering in silence,
then put a match to me and light me.
Light me when you want to take the first step
but you don’t know how,
when you want to talk it out
but you can’t find any words to say,
when you long to embrace but your arms won’t budge,
then light me.
My little flame is a clear sign in your home.
It speaks a special language that everyone can understand. Listen:
I am your marriage candle, the light of your life together.
I cherish you.
Let me blaze whenever it is needed
and as long as it is needed
until together, cheek to cheek,
you can snuff out my little flame.
Then I say thankfully, “Until the next time!”
—Phil Bosman, In de zevende hemel, translated from the Dutch by Ken Koeman and Gerrit Veening. Used by permission.
A Wedding Meditation
Scripture: Ruth 1:16-17
This meditation, though longer than most meditations should be, may well serve busy pastors who are looking for ideas and insights on a frequently chosen wedding text.
Holy Feistiness
[Groom] and [bride], you have chosen as the theme not only for your wedding but even more importantly as the motto for your marriage, a passage of Scripture that sets a truly high standard for your relationship. It is a passage that bristles with such determination to hold on to a relationship that it sounds downright feisty.
These words were spoken by one of the most resolute, adamant, and persistent people in all of Scripture, a young woman named Ruth. But to simply say that she spoke them is to miss something. The truth is that they just erupted out of her, they exploded from her lips. If you could have seen her face when she spoke these words, you would have seen steely eyes, set lips, and one firm jaw.
It makes you wonder, Why such a holy feistiness? The reason is this: Noami was trying to convince Ruth that she would be far better served by going back home to her Moabite family than by coming along with Naomi as she returns to Bethlehem. There are three compelling reasons for Ruth to quit her relationship with Naomi.
1. Naomi herself presents the first reason.
“Look,” says Naomi, in one of the most plausible and persuasive speeches in all of Scripture, “what sense is there incoming with me? I don’t have a thing to give you. The thing you need the most, another husband, I can’t give you.
“Look at me. I may never marry again. And even if I do, may not have children again. And even if I do, they may not be sons. And even if they are, it’ll be a long wait before they would be old enough for you to marry one of them. So really, I have nothing to give you.”
I'd like to pause hereto point out that this is one of the main reasons marriages fail: people conclude that the relationship has nothing to give them; it’s not doing them one bit of good. Instead of enriching their lives, marriage is draining them dry. And they want out. That’s exactly what Naomi is saying to Ruth: There is nothing in this relationship for you. There’s no way you will be fulfilled remaining with me. Save yourself. Leave. Go back home. Start over again. Get out while the getting’s good.
Does this sound familiar? People say the same thing today, “As long as my marriage fulfills my life, I’ll stay in. But when it doesn't, I’m out.” This infection can get into anybody who’s married. It can get into you.
2. Naomi’s character presents the second reason.
Naomi was not a pleasant, positive person to be around at this point in her life. She was so negative, in fact, that she even insisted on changing her name. She told people, “Don’t call me Naomi; call me Mara, because the Almighty God has made my life very bitter.” Picture her: she never smiles, she never laughs. She’s a sourpuss, and her face has all the warmth of the North Pole. All Ruth needed to do was take one look at her and say, “I don’t need this in my life. This isn’t going to be any fun, putting up with this grumbling, negative, bitter old woman. It’s not going to be easy living with her.”
Which is, I might say, another one of the major reasons why _ relationships end, including marriages: husband and a wife simply don’t like each other anymore. They barely tolerate each other. There is no enjoyment in it anymore. In fact, they mostly just put up with each other. And that too is a threat to any marriage, including yours. Do you know that there might actually be moments, maybe even days, maybe, God forbid, even weeks when you just plain don’t like each other? It happens.
3. Naomi’s other daughter-in-law demonstrates the third reason Ruth might have wanted out.
Orpah, Naomi’s other daughter-in-law, has seen the light. She’s left Naomi and gone off in search of her dreams. Ruth watched her walk away down the road, and that must have pulled at her too. Perhaps she thought, “Maybe Orpah’s right. Maybe the time has come to bailout. Maybe that is the way to go.” And then, to make matters worse, it’s your own partner, it’s Naomi who is begging you to go that way.
It is simply amazing that Ruth didn’t walk away. And it’s even more amazing to hear those determined words explode from her lips. You have to ask, where did all that come from?
Those words came from seeing something that Orpah never saw and that even Naomi at this point could not see. Ruth’s eyes had been opened by God, and she saw that God had led her into Naomi’s life. She’d learned that this God was the only true God (perhaps from her history lessons) and knew that only by staying close to Naomi would she stay close to this one true God, from who mall blessings flow. For her, staying in this relationship was not primarily a matter of personal happiness; it was a matter of hanging on to God and to God’s blessing. At this point she probably only saw it dimly and from afar. But she saw it. And so, she spoke, and her voice must have sounded almost frosty as she said these words of pure steel:
Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if anything but death separates you and me.
Feisty! That’s holy feistiness.
Now you are saying that is how it is going to be with you. The backdoor is closed and locked, and you are into this relationship for better or for worse, in sickness or in health, in poverty or in wealth; you are simply never going to walkout on one another.
How can you be so sure? You are only human. But you can be sure. The only way you can be sure is Ruth’s way: by looking back and seeing God, seeing how God led you into one another's lives and believing with all your hearts today that you are here, not because of your choice but because of his calling. God has joined you together; there can be no putting asunder. That was the providence of God at work, and that is why you are here today.
Ruth was looking back. She saw that God’s blessing was to be experienced in the very relationship God had created and that she was now being so powerfully tempted to abandon. That, and that alone, is the foundation for the kind of commitment Ruth made to Naomi and you have made today. Those words of Ruth ended up drawing her into the lineage of Christ. Repeating those same words today promises to repeat the blessing of Ruth in your marriage, drawing the life of Christ into you, your home, and your lineage.
