Text -- Ruth 4:12 (NET)

4:12 May your family become like the family of Perez– whom Tamar bore to Judah– through the descendants the Lord gives you by this young woman.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 4:12

As honourable and numerous as his family was; whom, though be also was born of a stranger, God so blessed, that his family was one of the five families to which all the tribe of Judah belonged, and the progenitor of the inhabitants of this city.

JFB: Rut 4:12

That is, as honorable and numerous as his. He was the ancestor of the Beth-lehem people, and his family one of the five from which the tribe of Judah sprang.

Clarke: Rut 4:12

Like the house of Pharez - This was very appropriate; for from Pharez, the son of Judah, by Tamar, came the family of the Beth-lehemites and that of Elimelech.

TSK: Rut 4:12

the house : Gen 46:12; Num 26:20-22

whom : Gen 38:29; 1Ch 2:4; Mat 1:3

of the seed : 1Sa 2:20

Commentary -- Word/Phrase Notes (per Verse)

Poole: Rut 4:12

Like the house of Pharez as honourable and numerous as his family was; whom, though he also was born of a stranger, God so far blessed, that his family was one of the five families to which all the tribe of Judah belonged, and the progenitor of the inhabitants of this city.

Haydock: Rut 4:12

Phares. His family was chief among the five, descended from Juda. (Menochius)

Gill: Rut 4:12

And let thy house be like the house of Pharez, whom Tamar bare unto Judah,.... Of whose tribe the Bethlehemites were, and were also of the house or family of Pharez, as appears from Rth 4:18, &c. who was born to Judah of Tamar, one of another nation, as Ruth was, and from whom sprung a very numerous family, one of the five families of Judah; and they wish that the family of Boaz, by Ruth, might be as numerous; and if Boaz was the same with Ibzan, as the Jews say, though that wants proof, he had a very numerous offspring, thirty sons and thirty daughters, Jdg 12:8.

of the seed which the Lord shall give thee of this young woman; by which it is plain Ruth was present, for they do, as it were, point to her, and that she was a young woman, though a widow: the Jews say she was forty years of age, as observed in Rth 3:10 and the elders wish and pray he might have a numerous family of the children the Lord would give him by her; and this might be the rather expected of her, as being a young woman, yet only as the gift of God, as children are, Psa 127:3.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 4:12

¹ tn Heb “your house” (so NAB, NASB, NRSV).

² tn Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the Lord gives to you from this young woman.”

sn Perez is an appropriate comparison here, because (1) he was an ancestor of Boaz, (2) he was born to Tamar by a surrogate father (Judah) after the death of her husband, and (3) he had an unbroken line of male descendants extending over several generations (see vv. 18-22).

³ tn Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.”

Commentary -- Verse Range Notes

TSK Synopsis: Rut 4:1-22

1 Boaz calls into judgment the next kinsman.

6 He refuses the redemption according to the manner in Israel.

9 Boaz buys the inheritance.

11 He marries Ruth.

13 She bears Obed, the grandfather of David.

18 The generations of Pharez unto David.

MHCC: Rut 4:9-12

Men are ready to seize opportunities for increasing their estates, but few know the value of godliness. Such are the wise men of this world, whom the Lord charges with folly. They attend not to the concerns of their souls, but reject the salvation of Christ, for fear of marring their inheritance. But God did Boaz the honour to bring him into the line of the Messiah, while the kinsman, who was afraid of lessening himself, and marring his inheritance, has his name, family, and inheritance forgotten.

Matthew Henry: Rut 4:9-12

Boaz now sees his way clear, and therefore delays not to perform his promise made to Ruth that he would do the kinsman's part, but in the gate of the city, before the elders and all the people, publishes a marriage-contract between himself and Ruth the Moabitess, and therewith the purchase of all the estate that belonged to the family of Elimelech. If he had not been (Rth 2:1) a mighty man of wealth, he could not have compassed this redemption, nor done this service to his kinsman's family. What is a great estate good for, but that it enables a man to do so much the more good in his generation, and especially to those of his own household, if he have but a heart to use it so! Now concerning this marriage it appears,

I. That it was solemnized, or at least published, before many witnesses, Rth 4:9, Rth 4:10. "You are witnesses,"1. "That I have bought the estate. Whoever has it, or any part of it, mortgaged to him, let him come to me and he shall have his money, according to the value of the land,"which was computed by the number of years to the year of jubilee (Lev 25:15), when it would have returned of course to Elimelech's family. The more public the sales of estates are the better they are guarded against frauds. 2. "That I have purchased the widow to be my wife."He had no portion with her; what jointure she had was encumbered, and he could not have it without giving as much for it as it was worth, and therefore he might well say he purchased her; and yet, being a virtuous woman, he reckoned he had a good bargain. House and riches are the inheritance of fathers, but a prudent wife is more valuable, is from the Lord as a special gift. He designed, in marrying her, to preserve the memory of the dead, that the name of Mahlon, though he left no son to bear it up, might not be cut off from the gate of his place, but by this means might be preserved, that it should be inserted in the public register that Boaz married Ruth the widow of Mahlon, the son of Elimelech, which posterity, whenever they had occasion to consult the register, would take particular notice of. And this history, being preserved for the sake of that marriage and the issue of it, proved an effectual means to perpetuate the name of Mahlon, even beyond the thought or intention of Boaz, to the world's end. And observe that because Boaz did this honour to the dead, as well as this kindness to the living, God did him the honour to bring him into the genealogy of the Messiah, by which his family was dignified above all the families of Israel; while the other kinsman, that was so much afraid of diminishing himself, and marring his inheritance, by marrying the widow, has his name, family, and inheritance, buried in oblivion and disgrace. A tender and generous concern for the honour of the dead and the comfort of poor widows and strangers, neither of which can return the kindness (Luk 14:14), is sure what God will be well pleased with and will surely recompense. Our Lord Jesus is our Goel , our Redeemer, our everlasting Redeemer. He looked, like Boaz, with compassion on the deplorable state of fallen mankind. At a vast expense he redeemed the heavenly inheritance for us, which by sin was mortgaged, and forfeited into the hands of divine justice, and which we should never have been able to redeem. He likewise purchased a peculiar people, whom he would espouse to himself, though strangers and foreigners, like Ruth, poor and despised, that the name of that dead and buried race might not be cut off for ever. He ventured the marring of his own inheritance, to do this, for, though he was rich, yet for our sakes he became poor; but he was abundantly recompensed for it by his Father, who, because he thus humbled himself, hath highly exalted him, and given him a name above every name. Let us own our obligations to him, make sure our contract with him, and study all our days how to do him honour. Boaz, by making a public declaration of this marriage and purchase, not only secured his title against all pretenders, as it were by a fine with proclamations, but put honour upon Ruth, showed that he was not ashamed of her, and her parentage and poverty, and left a testimony against clandestine marriages. It is only that which is evil that hates the light and comes not to it. Boaz called witnesses to what he did, for it was what he could justify, and would never disown; and such regard was then had, even to the contemned crowd, that not only the elders, but all the people that were in the gate, passing and re-passing, were appealed to (Rth 4:9), and hearkened to (Rth 4:11) when they said, We are witnesses.

II. That it was attended with many prayers. The elders and all the people, when they witnessed to it, wished well to it, and blessed it, Rth 4:11, Rth 4:12. Ruth, it should seem, was now sent for; for they speak of her (Rth 4:12) as present: This young woman; and, he having taken her to wife, they look upon her as already come into his house. And very heartily they pray for the new-married couple.

1. The senior elder, it is likely, made this prayer, and the rest of the elders, with the people, joined in it, and therefore it is spoken of as made by them all; for in public prayers, though but one speaks, we must all pray. Observe, (1.) Marriages ought to be blessed, and accompanied with prayer, because every creature and every condition are that to us, and no more, that God makes them to be. It is civil and friendly to wish all happiness to those who enter into that condition; and what good we desire we should pray for from the fountain of all good. The minister who gives himself to the word and prayer, as he is the fittest person to exhort, so he is the fittest to bless and pray for those that enter into this relation. (2.) We ought to desire and pray for the welfare and prosperity one of another, so far from envying or grieving at it.

2. Now here, (1.) They prayed for Ruth: The Lord make the woman that has come into thy house like Rachel and Leah, that is, "God make her a good wife and a fruitful mother."Ruth was a virtuous woman, and yet needed the prayers of her friends, that by the grace of God she might be made a blessing to the family she had come into. They prayed that she might be like Rachel and Leah, rather than like Sarah and Rebekah, for Sarah had but one son, and Rebekah but one that was in covenant, the other was Esau, who was rejected; but Rachel and Leah did build up the house of Israel: all their children were in the church, and their offspring was numerous. "May she be a flourishing, fruitful, faithful vine by thy house side. "(2.) They prayed for Boaz, that he might continue to do worthily in the city to which he was an ornament, and might there be more and more famous. They desired that the wife might be a blessing in the private affairs of the house, and the husband a blessing in the public business of the town, that she in her place, and he in his, might be wise, virtuous, and successful. Observe, The way to be famous is to do worthily. Great reputation must be obtained by great merits. It is not enough not to do unworthily, to be harmless and inoffensive, but we must do worthily, be useful and serviceable to our generation. Those that would be truly illustrious must in their places shine as lights. (3.) They prayed for the family: " Let thy house be like the house of Pharez, "that is, "let it be very numerous, let it greatly increase and multiply, as the house of Pharez did."The Bethlehemites were of the house of Pharez, and knew very well how numerous it was; in the distribution of the tribes, that grandson of Jacob had the honour which none of the rest had but Manasseh and Ephraim, that his posterity was subdivided into two distinct families, Hezron and Hamul, Num 26:21. Now they prayed that the family of Boaz, which was one branch of that stock, might in process of time become as numerous and great as the whole stock now was.

Keil-Delitzsch: Rut 4:6-13

The redeemer admitted the justice of this demand, from which we may seethat the thing passed as an existing right in the nation. But as he was notdisposed to marry Ruth, he gave up the redemption of the field.

Rth 4:6-13

"I cannot redeem it for myself, lest I mar mine own inheritance." The redemption would cost money, since the yearly produce of the fieldwould have to be paid for up to the year of jubilee. Now, if he acquired thefield by redemption as his own permanent property, he would haveincreased by so much his own possessions in land. But if he should marryRuth, the field so redeemed would belong to the son whom he would begetthrough her, and he would therefore have parted with the money that hehad paid for the redemption merely for the son of Ruth, so that he wouldhave withdrawn a certain amount of capital from his own possession, andto that extent have detracted from its worth. "Redeem thou for thyself myredemption," i.e., the field which I have the first right to redeem.

Rth 4:7-8

This declaration he confirmed by what was a usual custom atthat time in renouncing a right. This early custom is described in Rth 4:7, andthere its application to the case before us is mentioned afterwards. " Nowthis was (took place) formerly in Israel in redeeming and exchanging, toconfirm every transaction: A man took off his shoe and gave it to another,and this was a testimony in Israel. "From the expression "formerly," andalso from the description given of the custom in question, it follows that ithad gone out of use at the time when our book was composed. The customitself, which existed among the Indians and the ancient Germans, arosefrom the fact that fixed property was taken possession of by treadingupon the soil, and hence taking off the shoe and handing it to another was asymbol of the transfer of a possession or right of ownership (see theremarks on Deu 25:9 and my Bibl. Archäol. ii. p. 66). The Piel קיּם is rarely met with in Hebrew; in the present instance it wasprobably taken from the old legal phraseology. The only other places inwhich it occurs are Eze 13:6; Psa 119:28, Psa 119:106, and the book of Esther,where it is used more frequently as a Chaldaism.

Rth 4:9-10

After the nearest redeemer had thus renounced the right ofredemption with all legal formality, Boaz said to the elders and all the (restof the) people, " Ye are witnesses this day, that I have acquired this day allthat belonged to Elimelech, and to Mahlon and Chilion (i.e., the field ofElimelech, which was the rightful inheritance of his sons Mahlon andChilion ), at the hand of Naomi; and also Ruth the Moabitess, the wife ofMahlon, I have acquired as my wife, to raise up the name of the deceasedupon his inheritance, that the name of the deceased may not be cut offamong his brethren and from the gate of his people "(i.e., from his nativetown Bethlehem; cf. Rth 3:11). On the fact itself, see the introduction toRuth 3; also the remarks on the Levirate marriages at Deu 25:5.

Rth 4:11

The people and the elders said, "We are witnesses," and desiredfor Boaz the blessing of the Lord upon this marriage. For Boaz had actedas unselfishly as he had acted honourably in upholding a laudable familycustom in Israel. The blessing desired is the greatest blessing of marriage:" The Lord make the woman that shall come into thine house (the participle בּאה refers to what is immediately about to happen) like Racheland like Leah, which two did build the house of Israel ("build"as in Gen 16:2; Gen 30:3); and do thou get power in Ephratah, and make to thyself aname in Bethlehem ." חיל עשׂה does not mean "getproperty or wealth,"as in Deu 8:17, but get power , as in Ps. 60:14 (cf. Pro 31:29), sc., by begetting and training worthy sons and daughters. "Make thee a name," literally "call out a name."The meaning of thisphrase, which is only used here in this peculiar manner, must be thefollowing: "Make to thyself a well-established name through thy marriagewith Ruth, by a host of worthy sons who shall make thy name renowned."

Rth 4:12

" May thy house become like the house of Perez, whom Tamarbore to Judah "(Gen 38). It was from Perez that the ancestors of Boaz,enumerated in Rth 4:18. and 1Ch 2:5., were descended. As fromPerez, so also from the seed which Jehovah would give to Boaz throughRuth, there should grow up a numerous posterity.

Constable: Rut 4:1-22

III. GOD'S PROVISION ch. 4

The climax of this fascinating story and the resolution of the problem laying in the way of Ruth's union with Boaz and realization of rest become clear in this chapter. Naomi and Ruth's plan (3:1-5) comes to a successful completion.

Constable: Rut 4:7-12

B. Boaz obtains the right to marry Ruth 4:7-12

Probably the practice of standing on land one possessed led to the custom of using the sandal as a symbol of possession in land transactions (v. 7; cf. Gen. 13:17; Deut. 1:36; 11:24; Josh. 1:3; 14:9).⁸⁰ Most scholars believe that it was the kinsman who removed his sandal to symbolize the completion of the transaction (v. 8).

Boaz's emphasis on raising up the name of the deceased (v. 10), namely Mahlon, and his father, Elimelech, shows Boaz's concern for the reputation and posterity of his family line. These were important concerns in Israel because of God's promises concerning Abraham's seed and especially Judah's descendents (Gen. 49:10).

The witnesses to Boaz's transaction wished God's blessing of numerous descendents on him. They cited Rachel and Leah, both of whom, like Ruth, had joined the Israelites and had entered their land from alien nations that had demonstrated hostility to God's people. Rachel's tomb was near Bethlehem. She and her sister had given Jacob 12 sons directly and through their maids. They had indeed "built the house of Israel" (v. 11). The people also wished wealth (cf. 2:1; 3:11) and fame on Boaz, which he did obtain thanks to God's blessing on his family, especially through Ruth and David.

The reference to Perez (v. 12) is also significant. There are many parallels between the story of Boaz and Ruth and the story of Perez's parents, Judah and Tamar (Gen. 38). Ruth and Tamar were both foreigners who had married into Israel. The first husbands of both women died leaving them widows. Both women participated in levirate marriages. Tamar seduced Judah under cover of a disguise, but Ruth encouraged Boaz under the cover of night. When Judah and Tamar appeared before a public tribunal they were ashamed and condemned, but when Boaz and Ruth did so they received praise and blessing. In both cases the husbands were considerably older than the wives. Both women, however, bore sons in the Davidic messianic line. Tamar bore Perez, and Ruth bore Obed (v. 21).

"Like Ruth, Tamar was a foreigner who perpetuated a family line threatened with extinction, one which later became Judah's leading house, and thereby gained herself fame as its founding mother. If fertile, may not the equally creative (ch. 3) foreigner, Ruth, also preserve Elimelech's line, and, if that line became famous, thereby earn a similar grand destiny?"⁸¹

Perez's descendents included many leaders who were a blessing to Israel. The tribe of Judah led the Israelites in the wilderness march and in the settlement of the land following Joshua's death (Num. 10:14; Judg. 1:1-2).

The witnesses also recognized that children are a gift from God (v. 11; cf. Ps. 127:3-5). God is the source of all blessing.

Guzik: Rut 4:1-22

Ruth 4 - The Marriage of Boaz and Ruth

A. The nearer kinsman declines his right of redemption.

1. (1-2) Boaz meets the nearer kinsman at the city gates.

Now Boaz went up to the gate and sat down there; and behold, the close relative of whom Boaz had spoken came by. So Boaz said, "Come aside, friend, sit down here." So he came aside and sat down. And he took ten men of the elders of the city, and said, "Sit down here." So they sat down.

a. Now Boaz went: The previous chapter left us at a dramatic point. Ruth and Boaz were obviously in love and wanted to get married, with Boaz exercising the right of the goel - the kinsman-redeemer. Yet, there was a kinsman closer to Ruth and he had priority. Would he claim the right of kinsman-redeemer towards Ruth, and keep her and Boaz from coming together?

b. Boaz went up to the gate: The gate of the city was always the place where the esteemed and honorable men of the city sat. For an ancient city in Israel it was a combination of a city council chamber and a courtroom.

i. The city gate was "A kind of outdoor court, the place were judicial matters were resolved by the elders and those who had earned the confidence and respect of the people . . . a place for business and as a kind of forum or public meeting place." (Huey)

c. The near kinsman of who Boaz had spoken came by: Boaz surprised Ruth in 3:12 by telling her there was a nearer kinsman than himself. Now this man came by the city gates as Boaz sat there.

i. Because Ruth had quietly gone back home after being at the threshing floor at Boaz's instruction (Ruth 3:14), Boaz's approach to this nearer kinsman was be a complete surprise to the other man. Clearly this was a tactical advantage to Boaz.

d. Come aside, friend, sit down here: Literally, in the ancient Hebrew, when Boaz greeted the nearer kinsman he called him "Mr. So-and-so." The writer of Ruth never identified the name of the nearer kinsman, because he was not worthy of the honor. He declined to fulfill his obligations as the nearer kinsman to Ruth.

i. "Doubtless Boaz both knew his name, and called him by it; but it is omitted by the holy writer, partly because it was unnecessary to know it; and principally in way of contempt, as is usual, and a just punishment upon him, that he who would not preserve his brother's name might lose his own, and lie buried in the grave of perpetual oblivion." (Poole)

2. (3-4) Boaz asks the nearer kinsman to redeem the land of Naomi (and Elimelech).

Then he said to the close relative, "Naomi, who has come back from the country of Moab, sold the piece of land which belonged to our brother Elimelech. And I thought to inform you, saying, 'Buy it back in the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know; for there is no one but you to redeem it, and I am next after you.' " And he said, "I will redeem it."

a. Naomi . . . sold the piece of land: The duty of the goel - the kinsman-redeemer - was more than the duty to preserve the family name of his brother in Israel. It was also to keep land allotted to members of the clan within the clan.

i. When Israel came into the Promised Land during the days of Joshua, the land was divided among the tribes and then among the family groups. God intended that the land stay within those tribes and family groups, so the land could never permanently be sold. Every fifty years, it had be returned to the original family group (Leviticus 25:8-17)

ii. But fifty years is a long time. So God made provision for land that was "sold," that it might be redeemed back to the family by the kinsman-redeemer.

iii. Again, the kinsman-redeemer had the responsibility to protect the persons, property, and posterity of the larger family - and all of these duties went together.

b. The piece of land: When Boaz brought the matter up to the nearer kinsman, he brought it up as a matter regarding property - something any man would be interested in. Anyone would want to buy back a piece of property and keep it in the family name by keeping it for one's self.

c. If you will redeem it, redeem it: When Boaz put it in terms of purely a land transaction, there was no hesitation on the nearer kinsman's part. Of course he said, "I will redeem it."

i. Certainly Ruth and Naomi were watching and listening. How their hearts must have sunk when they heard the nearer kinsman say, "I will redeem it." They heard from his own lips that he would exercise his right at kinsman-redeemer, and that meant that he would gain not only the property in question, but also marry Ruth - instead of Boaz. But Boaz knew exactly what he was doing, and he had the situation all under control.

3. (5) Boaz informs the nearer kinsman of his duty to redeem the posterity of Elimelech, if he will redeem the property of Elimelech.

Then Boaz said, "On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance."

a. On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess: Boaz then put the surprise on the nearer kinsman. He told him that he wasn't only dealing with Naomi and the property of Elimelech, he also had to deal with Ruth.

i. Because Naomi was older and beyond the years of bearing children, the nearer kinsman was not expected to marry Naomi and raise up children to the family name of her deceased husband Elimelech. But Ruth was another matter - she was able to marry and bear children.

b. Buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance: Boaz explained what everyone knew - that this was a package deal. If someone was going to exercise the right of kinsman-redeemer towards the deceased Elimelech, he had to fulfill the duty in regard to both the property and the posterity.

i. Because of Boaz's wise (perhaps shrewd) way of framing the occasion, this was the first time the nearer kinsman considered this, and it was a pretty big question to take in all at once. When it was just a matter of property, it was easy to decide on; but if he must take Ruth as a wife, that was another matter.

4. (6) The nearer kinsman declines his right of redemption towards the property and posterity of Elimelech.

And the close relative said, "I cannot redeem it for myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself, for I cannot redeem it."

a. I cannot redeem it for myself: Though it would be great to receive the property associated with Ruth, the nearer kinsman knew that taking her into his home and raising up her children would ruin his own inheritance.

b. Lest I ruin my own inheritance: Probably, the man had grown sons that had already received their inheritance of lands. The problem of dividing that inheritance among future children he would have with Ruth was more than he wanted to deal with.

i. Also, no doubt, the man was married - and knew it would be awkward (at best!) to bring home Ruth as wife number two.

c. You redeem my right of redemption for yourself, for I cannot redeem it: These were glorious words in the ears of Ruth and Naomi. A moment before, all seemed lost when the nearer kinsman had said, "I will redeem it." But Boaz's plan had a surprise and an unexpected wisdom to it. And it worked!

i. Some might of have thought Boaz's plan was foolish: to gain Ruth by offering her and her land to the nearer kinsman. How could that work? But the seemingly foolish plan did work.

B. The ceremony to document the proceedings.

1. (7-8) The custom of the sandal in transactions.

Now this was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything: one man took off his sandal and gave it to the other, and this was a confirmation in Israel. Therefore the close relative said to Boaz, "Buy it for yourself." So he took off his sandal.

a. It was the custom in former times in Israel: Deuteronomy 25:5-10 describes the ceremony conducted when a kinsman declined his responsibility. The one declining removed a sandal and the woman he declined to honor spat in his face. But in this case, because there was no lack of honor was involved, they just did the part of the ceremony involving the sandal.

b. Buy it for yourself: The nearer kinsman said, "The land is yours to redeem, because you are also willing to redeem the posterity of Elimelech by taking Ruth as wife, something I am not willing to do."

2. (9-10) Boaz's announcement to the elders and the people.

And Boaz said to the elders and all the people, "You are witnesses this day that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, from the hand of Naomi. Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day."

a. Boaz said to the elders and all the people: Boaz joyfully proclaimed - legally sealing the transaction - that he would redeem both the property and the posterity of Elimelech, and (best of all!) take Ruth, the woman he loved, as his wife.

i. That the name of the dead may not be cut off from among his brethren and from the gate of this place is a good description of the idea of preserving the posterity of the deceased.

b. Ruth . . . I have acquired as my wife: Back in chapter one, Ruth seemed to be giving up on her best chance of marriage by leaving her native land of Moab and giving her heart and life to the God of Israel. But as Ruth put God first, He brought her together in a relationship greater than she could have imagined. Today, God will bless those wanting to get married in the same way if they will only put Him first.

c. You are witnesses this day: This explains why a marriage ceremony is important, and why it should be recognized by the civil authorities. Boaz had a love for Ruth that was public, a love that wanted to be publicly witnessed and registered.

i. Sometimes, people wonder why a marriage ceremony or a marriage license is important. "Can't we just be married before God?" But there is something severely lacking in a love that doesn't want to proclaim itself; that does not want witnesses; and that does not want the bond to be recognized by the civil authorities. That love falls short of true marital love.

ii. So, those who say "Well, if we were on a desert island and no one was there to marry us, could we still be married before God?" need to hear the answer: "Yes - on a desert island. But you aren't on a desert island. There are witnesses and civil authorities for you to proclaim your commitment of marital love to. God wants you to do it!"

3. (11-12) The blessing of the witnesses to the wedding.

And all the people who were at the gate, and the elders, said, "We are witnesses. The LORD make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel; and may you prosper in Ephrathah and be famous in Bethlehem. May your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring which the LORD will give you from this young woman."

a. All the people who were at the gate, and the elders, said, "We are witnesses": No doubt, the crowd cheered! The men thought Ruth was beautiful and the women thought Boaz was handsome. Everybody could see what a romantic, loving occasion this was.

b. Like Rachel and Leah: These two had thirteen children between them, and were the "mothers" of the whole nation of Israel. This was a big blessing to put on Boaz and Ruth.

c. Like the house of Perez: What was so special about Perez? The story of his birth is in Genesis 38:27-30.

i. Trapp on May your house be like the house of Perez: "That breach-maker, as the midwife called him, because he would needs be born before his brother, and carried away the first birthright: and afterwards became happy in a numerous and honourable posterity."

ii. "Indeed, it seems that Pharez was the ancestor of the Bethlehemites in general (1 Ch. 2:5, 18, 50f.). Moreover, Pharez gave his name to the section of the tribe of Judah that was descended from him (Num. 26:20)." (Kidner)

C. Happily ever after.

1. (13) Ruth and Boaz have their first child.

So Boaz took Ruth and she became his wife; and when he went in to her, the LORD gave her conception, and she bore a son.

a. The LORD gave her conception: The gift of children was never taken for granted in Israel. The fact that Boaz and Ruth were able to raise up a son to the deceased Elimelech was evidence of God's blessing.

2. (14-16) The blessed life of Naomi.

Then the women said to Naomi, "Blessed be the LORD, who has not left you this day without a close relative; and may his name be famous in Israel! And may he be to you a restorer of life and a nourisher of your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has borne him." Then Naomi took the child and laid him on her bosom, and became a nurse to him.

a. Blessed be the LORD: Look at blessed Naomi! She now had a grandson; she was now famous in Israel; and she got to be a nurse to her own grandson.

b. Who has not left you this day without a close relative: It was fitting that these blessings in the life of Naomi be given so much attention at the end of the book. Naomi was the one whose original returning to the LORD began all this great work of God. If Naomi had not decided to go back to Bethlehem, the land of Israel, and the God of Israel, none of this would have happened.

i. This is a marvelous demonstration of what God can do through one poor woman who gets right with Him.

ii. It is also fitting because Naomi was the one who said in chapter one, the Almighty has dealt very bitterly with me . . . the LORD has brought me home again empty . . . the LORD has testified against me (Ruth 1:20-21). If only Naomi could have seen then how greatly the LORD would bless her at the end!

iii. We can't blame Naomi - we certainly do the same kind of thing. But we should also learn from what she learned. We should learn that God's plan is perfect and filled with love, and even when we can't figure out what He is doing and it all seems so desperate, He still knows what He is doing. We should learn that all things work together for good for those who love God, to those who are the called according to His purpose (Romans 8:28).

3. (17-22) Ruth and Boaz: Great-grandparents to David, king of Israel.

Also the neighbor women gave him a name, saying, "There is a son born to Naomi." And they called his name Obed. He is the father of Jesse, the father of David. Now this is the genealogy of Perez: Perez begot Hezron; Hezron begot Ram, and Ram begot Amminadab; Amminadab begot Nahshon, and Nahshon begot Salmon; Salmon begot Boaz, and Boaz begot Obed; Obed begot Jesse, and Jesse begot David.

a. There is a son born to Naomi: The son of Ruth and Boaz was named Obed. He had a son name Jesse. He had a son named David. And David had a descendant named Jesus!

i. "God's hand is all over history. God works out His purpose, generation after generation. Limited as we are to one lifetime, each of us sees so little of what happens. A genealogy is a striking way of bringing before us the continuity of God's purpose through the ages. The process of history is not haphazard. There is a purpose in it all. And the purpose is the purpose of God." (Kidner)

b. The father of David: Naomi's return to Bethlehem, and the roots of David in Bethlehem, going back to Ruth and Boaz, are why Joseph and Mary had to go to Bethlehem to register in the census of Augustus (Luke 2:1-5). Ruth and Boaz are the reason why Jesus was born in Bethlehem!

i. But the consideration of Jesus in this book of Ruth doesn't begin with the mention of King David; Jesus has been through the whole book, pictured by Boaz and the office of the kinsman-redeemer.

· The kinsman-redeemer had to be a family member; Jesus added humanity to His eternal deity so He could be our kinsman and save us.

· The kinsman-redeemer had the duty of buying family members out of slavery; Jesus redeemed us from slavery to sin and death.

· The kinsman-redeemer had the duty of buying back land that had been forfeited; Jesus will redeem the earth that mankind "sold" over to Satan.

· Boaz, as kinsman-redeemer to Ruth, was not motivated by self-interest, but motivated by love for Ruth. Jesus' motivation for redeeming us is His great love for us.

· Boaz, as kinsman-redeemer to Ruth, had to have a plan to redeem Ruth unto himself - and some might have thought the plan to be foolish. Jesus has a plan to redeem us, and some might think the plan foolish (saving men by dying for them on a cruel cross?), yet the plan works and is glorious.

· Boaz, as kinsman-redeemer to Ruth, took her as his bride; the people Jesus has redeemed are collectively called His bride (Ephesians 5:31-32; Revelation 21:9).

· Boaz, as kinsman-redeemer to Ruth, provided a glorious destiny for Ruth. Jesus, as our redeemer, provides a glorious destiny for us.

ii. But it all comes back to the idea of Jesus as our kinsman-redeemer; this is why He became a man. God might have sent an angel to save us, but the angel would not have been our kinsman. Jesus, in His eternal glory, without the addition of humanity to His divine nature might have saved us, but He would not have been our kinsman. A great prophet or priest would be our kinsman, but his own sin would have disqualified him as our redeemer. Only Jesus, the eternal God who added humanity to His eternal deity, can be both the kinsman and the redeemer for mankind!

ii. Isaiah 54:4-8 describes the beautiful ministry of the LORD as our goel - our kinsman-redeemer: Do not fear, for you will not be disgraced, for you will not be put to shame . . . your [Kinsman] Redeemer is the Holy One of Israel . . . For the LORD has called you like a woman forsaken and grieved in spirit . . . with everlasting kindness I will have mercy on you, says the LORD, your [Kinsman] Redeemer.

iii. From eternity, God planned to bring Ruth and Boaz together, and thus make Bethlehem His entrance point for the coming of Jesus as our true Kinsman-Redeemer, fully God and fully man. Spiritually, we need to come to Bethlehem and let Jesus redeem us. As it was written in the Christmas hymn, O Little Town of Bethlehem:

O little town of Bethlehem, how still we see thee lie!

Above thy deep and dreamless sleep the silent stars go by;

Yet in thy dark streets shineth the everlasting Light:

The hopes and fears of all the years are met in thee tonight.

How silently, how silently, the wondrous gift is given!

So God imparts to human hearts the blessings of His heaven.

No ear may hear His coming, but in the world of sin,

Where meek souls will receive Him still, the dear Christ enters in.

O holy Child of Bethlehem! Descend to us, we pray;

Cast out our sin and enter in, be born in us today.

We hear the Christmas angels, the great glad tidings tell;

O come to us, abide with us, our Lord Emmanuel!

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ruth (Book Introduction)

RUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appears certain, however, that it could not have been written prior to the time of Samuel (see Rth 4:17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by Rth 4:7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is attested by the fact of Ruth's name being inserted by Matthew in the Saviour's genealogy [Mat 1:5].

JFB: Ruth (Outline)

• ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rth 1:1-5)
• NAOMI RETURNING HOME, RUTH ACCOMPANIES HER. (Rth 1:6-18)
• THEY COME TO BETH-LEHEM. (Rth 1:19-22)
• RUTH GLEANS IN THE FIELD OF BOAZ. (Rth 2:1-3)
• HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23)
• BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Rth 3:1-13)
• BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Rth 4:1-5)
• HE REFUSES THE REDEMPTION. (Rth 4:6-8)
• HE MARRIES RUTH. (Rth 4:9-12)
• SHE BEARS OBED. (Rth 4:13-18)

TSK: Ruth (Book Introduction)

This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Jdg 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented. there is too much of nature to admit anything of art.

TSK: Ruth 4 (Chapter Introduction)

Overview

Rth 4:1, Boaz calls into judgment the next kinsman; Rth 4:6, He refuses the redemption according to the manner in Israel; Rth 4:9, Boaz buys the inheritance; Rth 4:11, He marries Ruth; Rth 4:13, She bears Obed, the grandfather of David; Rth 4:18, The generations of Pharez unto David.

Poole: Ruth 4 (Chapter Introduction)

CHAPTER 4

Boaz goeth up to the gate, calleth his kinsman; inquires whether he would redeem and marry Ruth, Rth 4:1-5 . He refuseth, Rth 4:6-8 . Boaz, the people witnessing and congratulating, buyeth the inheritance, and marrieth Ruth, Rth 4:9-12 . She beareth Obed the grandfather of David, Rth 4:13-17 . The genealogy from Pharez unto David, Rth 4:18-22 .

MHCC: Ruth (Book Introduction)

We find in this book excellent examples of faith, piety, patience, humility, industry, and loving-kindness, in the common events of life. Also we see the special care which God's providence take of our smallest concerns, encouraging us to full trust therein. We may view this book as a beautiful, because natural representation of human life; as a curious detail of important facts; and as a part of the plan of redemption.

MHCC: Ruth 4 (Chapter Introduction)

(Rth 4:1-8) The kinsman refuses to redeem Ruth's inheritance.

(Rth 4:9-12) Boaz marries Ruth.

(Rth 4:13-22) Birth of Obed.

Matthew Henry: Ruth (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ruth

This short history of the domestic affairs of one particular family fitly follows the book of Judges (the events related here happening in the days of the judges), and fitly goes before the books of Samuel, because in the close it introduces David; yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth , or Volumes, which they put together towards the latter end, in this order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates not miracles nor laws, wars nor victories, nor the revolutions of states, but the affliction first and afterwards the comfort of Naomi, the conversion first and afterwards the preferment of Ruth. Many such events have happened, which perhaps we may think as well worthy to be recorded; but these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is, I. To lead to providence, to show us how conversant it is about our private concerns, and to teach us in them all to have an eye to it, acknowledging God in all our ways and in all events that concern us. See 1Sa 2:7, 1Sa 2:8; Psa 113:7-9. II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, whence it is fetched into Mt. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4. And let us remember the scene is laid in Bethlehem, the city where our Redeemer was born.

Matthew Henry: Ruth 4 (Chapter Introduction)

In this chapter we have the wedding between Boaz and Ruth, in the circumstances of which there was something uncommon, which is kept upon record for the illustration, not only of the law concerning the marrying of a brother's widow (Deu 25:5, etc.), for cases help to expound laws, but of the gospel too, for from this marriage descended David, and the Son of David, whose espousals to the Gentile church were hereby typified. We are here told, I. How Boaz got clear of his rival, and fairly shook him off (Rth 4:1-8). II. How his marriage with Ruth was publicly solemnized, and attended with the good wishes of his neighbours (Rth 4:9-12). III. The happy issue that descended from this marriage, Obed, the grandfather of David (Rth 4:13-17). And so the book concludes with the pedigree of David (Rth 4:18-22). Perhaps it was to oblige him that the blessed Spirit directed the inserting of this story in the sacred canon, he being desirous that the virtues of his great-grandmother Ruth, together with her Gentile extraction and the singular providences that attended her, should be transmitted to posterity.

Constable: Ruth (Book Introduction)

Introduction

Title

This book received its title in honor of the heroine of the story. The name, Ruth, appears to have been Moabite and not Hebrew originally, though its etymological derivation is uncertain.¹ After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews and, later, Christians.

The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions.

Date and Writer

It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron in 1011 B.C. since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.² This statement reflects ancient Jewish tradition. Modern critical scholars tend to prefer a much later date on the basis of their theories concerning the date of the writing of Deuteronomy, which many of them say was written during the Babylonian exile, and Joshua through 2 Kings, which they believe could not have been written before Deuteronomy. Most conservatives reject these theories as having no solid basis in the text or in history.

The writer is unknown to us, but he may have been Samuel or one of Samuel's contemporaries. Minor additions and changes may have taken place under the superintending ministry of the Holy Spirit after its original composition. However the structure and unity of the book argue for its being the product of one writer rather than a composite put together by many hands over a long time. A few writers have suggested that the writer was a woman since the story concerns two rather assertive women.³ However this suggestion is only speculation since there is no solid data to support it.

Scope

The writer said that the era in which the events recorded took place was during the period when the judges governed Israel (1:1). Many students of the book have concluded that the genealogy in 4:18-22 helps to identify when during this period Ruth lived. If the genealogy is complete, Boaz lived during the seventh generation after Perez, the son of Judah, and Boaz was King David's great-grandfather. Life spans during the patriarchal period were sometimes very long, so it may be safer to calculate back from David. Conservative dates for David's lifetime are about 1041-971 B.C.⁴ David was the seventh son born to his father (1 Chron. 2:15) who may have been born 35 years or more earlier. Boaz might have been born about 1150 B.C. and his son, Obed, by Ruth about 1100 B.C. Since most of the events recorded in Ruth took place shortly before Obed's birth we might conclude that these events happened around 1100 B.C. This would place Ruth in Israel during the judgeship of Samson (c. 1105-1085 B.C.) and the ministry of Samuel (c. 1115-1021 B.C.).⁵

The problem with these calculations is that four biblical genealogies also list Boaz as the son of Salmon, the husband of Rahab the harlot (Ruth 4:21; 1 Chron. 2:11; Matt. 1:5; Luke 3:32). Rahab was an adult when the conquest of the Promised Land began (c. 1406 B.C.). Boaz then may have been born shortly after that.⁶ This would mean that the three generations of Boaz, his son Obed, and his grandson Jesse covered about 360 years (c. 1400-1040 B.C.). This seems quite impossible.

Probably these genealogies are incomplete and record only the names of outstanding individuals in David's family tree.⁷ Consequently exactly when within the period of the judges the events of Ruth occurred remains a mystery.

"The Book of Ruth is a pearl in the swine pen of the judges."⁸

Message⁹

The Book of Ruth is one of the most fascinating and important short stories that anyone has ever written. As a piece of literature it is almost perfect. The German poet Goethe called it "the loveliest complete work on a small scale" ever written.¹⁰ Alexander Schroder, a literary critic, wrote, "No poet in the world has written a more beautiful short story."¹¹ Yet as a revelation from God it is equally impressive. I would like to point out some of the major revelations, some of the major values, and some of the major lessons of this book to introduce our study of it.

I believe that among many things the Book of Ruth reveals three that are of major significance.

First, Ruth reveals God's providence in providing a ruler for His people.

God had purposed to provide a ruler over His people. The first indication of this in Scripture is what God said to Abraham about His plans for his descendents. God's plan was to use Abraham's descendents to bring blessing to all humankind (Gen. 12:1-3). In the process Abraham's descendents would enjoy God's blessing themselves.

Later God told Abraham that kings would come from him (Gen. 17:6). Of course, many kings came from the lines of Ishmael and Esau. However other kings would come through the line of Abraham's descendents that God chose to use especially, namely Jacob's posterity.

When Jacob uttered his inspired blessing on each of his descendents who would become the heads of Israel's twelve tribes, he promised something special for Judah. A great king would come from Judah's branch of the family (Gen. 49:10). Judah would have the leadership among the tribes, and a king who would rule not only Israel but the world would come from him.

As history unfolded David proved to be the king God raised up from the tribe of Judah to lead His people and the nations round about Israel. Saul was not God's choice since he was from the tribe of Benjamin, though God allowed the people to place Saul on the throne. David was His chosen servant and son. David recognized this as is clear in 2 Samuel 7, 1 Chronicles 17, and Psalm 89.

Nevertheless David did not carry out the will of God completely. He was not entirely faithful to God. So later in history God raised up one of David's descendents. Matthew wrote his Gospel to show that Jesus Christ was the completely obedient Lion of the Tribe of Judah, the Messiah. He was the ultimate Son of God sent to rule Israel and to reign over all people.

The Book of Ruth reveals God's providence in providing David. Providence refers to God directing the circumstances of life so that His will is accomplished.

One of the major revelations of Ruth is the crucial characteristic in particular individuals that God uses to bring His will to pass. It is not their natural condition but their faith in Him. Even though Ruth was a Moabitess, a childless widow, and poor, God used her to accomplish His purpose. His purpose was to provide a ruler over His people. He used her because she trusted in and committed herself to Yahweh (1:16-17). Her faith, in spite of her natural condition, made her usable by God.

A second major revelation in the Book of Ruth is God's faithfulness in providing rest for His people.

God had purposed to provide rest for His people. At Mt. Sinai, God promised to lead His people out of the wilderness and into rest (Exod. 33:14).

Moses reminded the generation of Israelites who crossed the Jordan River and entered the Promised Land that when they had defeated the Canaanites God would give them rest (Deut. 3:19-20; 12:8-11; 25:19).

Joshua also reminded that generation that God had promised to give them rest (Josh. 1:13-15).

At the end of the conquest the Israelites were finally able to enjoy some rest (Josh. 21:44; 22:4; 23:1).

Unfortunately in the period of the judges, because of the Israelites' departure from God, they were not always at rest. Only when God raised up a judge and delivered their enemies into their hands did the Israelites enjoy rest. Often they lacked food, they were in danger, and their family lives underwent disruption.

That is the situation we discover in the Book of Ruth. Naomi and Ruth lacked food, they were vulnerable and in danger, and their families had broken up. It should be no surprise then when we read that Naomi desired rest for her daughters-in-law (1:9). She and Ruth devised a plan to obtain food and safety and so secure a degree of rest (2:2). Later having gained food and safety through Boaz's generosity they set about to secure full rest through the rebuilding of their family (3:1). Finally Ruth married Boaz and bore a son who would perpetuate the family of Judah as well as that of Boaz, Ruth, and Naomi.

Boaz was the source of rest for Ruth. As Ruth trusted in and committed herself to Yahweh, God provided rest for her through Boaz.

Ruth was the source of rest for Naomi and for all Israel ultimately. She became God's instrument of blessing for her mother-in-law by providing food, security, and descendents. Moreover she became God's instrument of blessing for all Israel and even the world by providing Obed from whom came David. Ruth became a model of what God intended Israel to be in the world: a blessing to others and blessed herself. God was faithful to bring this to pass because Ruth exercised faith in Him. Rest is God's reward for those who follow Him faithfully as Hebrews 3 and 4 make clear.

A third major revelation in Ruth is God's grace in providing a redeemer for His people.

God had also purposed to provide redemption for His people. He affected this for the nation of Israel as a whole in the Exodus from Egypt. There God purchased the nation for Himself.

God also made provision through the Mosaic Law whereby individual Israelites could experience redemption, that is, enjoy freedom from various conditions that enslaved them. One of these provisions was the kinsman redeemer law that allowed a close relative to pay a price to free his fellow Israelite from some enslaving condition. Another was the levirate marriage provision that enabled a widow to escape from her condition by remarrying her single brother-in-law. This man would then, under normal circumstances, raise up seed who would perpetuate the name and line of his deceased brother. Another provision was the redemption (buying back) of property that had passed out of the control of a family. In Ruth's case all of these provisions for redemption combined to set her free.

As history progressed, God's plan for the personal redemption of His own led to Jesus Christ, the ultimate redeemer, paying the ultimate price. He did this so we might be free from the ultimate slavery, our slavery to sin.

The Book of Ruth reveals God's grace in providing a redeemer. He provided Boaz to redeem Ruth and Naomi. Through Ruth He provided David to set Israel free. Through David He provided Jesus Christ to set the world free.

God did not have to provide redemption. He did it out of the love of His own heart. That is grace. Furthermore God did it all. There is nothing that the redeemed person could do to obtain his redemption but trust the person of his redeemer. That too is grace.

Putting all of these major revelations together I would summarize the message of the book as follows. God supernaturally works out His own purposes through human instruments. His purposes include a ruler, rest, and a redeemer. He brings these to reality supernaturally, sovereignly and providentially. He uses people to do so, people who trust in Him and commit themselves to Him.

Let me also point out three values of the Book of Ruth.

Historically the book ties the patriarchal period to the monarchical period of Israel's history. It does not just go back to the period of the judges or to the Mosaic era but all the way back to Perez the patriarch (4:18-22). This shows that the Davidic dynasty was a fulfillment of the promises of the Abrahamic Covenant. It did not rest on the conditional Mosaic Covenant. Because of this, David could function as a priest even though he was not a Levite. His authority superseded the Mosaic Law.

Morally the book demonstrates that faith and purity are possible even in a terrible moral environment. Ruth and Boaz's faith in God resulted in their excellent moral characters (2:1; 3:11). The power of their faith overcame their backgrounds and environments.

Doctrinally the book illustrates redemption. It also illuminates the character of God, particularly His providential working, His loyal love, and His boundless grace, as we have already pointed out.

Finally what are the major lessons we should learn from the Book of Ruth? Let me suggest three.

First, God uses people who trust Him and commit themselves to Him to be a blessing to others. Boaz and Ruth probably did not live to see David's greatness, much less Jesus Christ's. However, God found in them people whom He could use to produce a David. We are very results conscious in our society. We demand instant success and we grow impatient when we do not see God using us to bless others. We need to remember that we will not see all the fruit of our faith this side of heaven. G. Campbell Morgan wrote, "You may be God's foothold for things of which you cannot dream."¹²

Second, God blesses people who trust Him and commit themselves to Him. Ruth and Boaz were not only a blessing to others, but God personally blessed them. They received rest from God. God's blessing of Ruth came in the form of food, security, and a family. A loving and loyal wife of sterling character and a son to carry on the name of his family blessed Boaz's life. (I don't know whether he considered Naomi a blessing or not, though I believe she was.) He also obtained an added portion of the Promised Land. While God has not promised Christians the same kinds of blessings He promised the Israelites, He has promised to bless us. Our blessings are presently mainly spiritual (forgiveness, peace, joy, etc.), but we will receive both spiritual and physical blessings at the judgment seat of Christ. God will reward your faith as He rewarded the faith of Boaz and Ruth.

Third, circumstances do not make or break a believer. Faith does. Boaz was a wealthy man living in a spiritually apostate, morally corrupt environment. Nevertheless he overcame his temptations by faith in God. Ruth was a poor Moabite woman and extremely vulnerable. Yet she overcame her temptations by faith, too. From this we learn that circumstances are not determinative. They do not determine our spirituality. Our attitude and relationship to God do. No matter what circumstances you are up against you can be an overcomer like Boaz and Ruth by trusting in and committing yourself to God.

Constable: Ruth (Outline)

Outline

I. Naomi's predicament ch. 1

A. The deaths of Naomi's husband and sons 1:1-5

B. Naomi's inability to provide husbands for Ruth and Orpah 1:6-14

C. Ruth's profession of faith in Yahweh 1:15-18

D. Naomi's weak faith 1:19-21

E. Hope for the future 1:22

II. Naomi and Ruth's plans chs. 2-3

A. The plan to obtain food ch. 2

1. God's providential guidance of Ruth 2:1-7

2. The maidservant of Boaz 2:8-13

3. Ruth's privileges and responsibility 2:14-16

4. Ruth's blessing of Naomi physically 2:17-23

B. The plan to obtain rest ch. 3

1. Naomi's plan to secure rest for Ruth 3:1-5

2. Ruth's encouragement and Boaz's response 3:6-13

3. Ruth's return to Naomi 3:14-18

III. God's provision ch. 4

A. The nearer kinsman's decision 4:1-6

B. Boaz's securing of the right to marry Ruth 4:7-12

C. God's provision of a son 4:13-17

D. The genealogical appendix 4:18-22

Constable: Ruth

Ruth

Bibliography

Ap-Thomas, D. R. "The Book of Ruth." Expository Times 79 (October-September 1968):369-73.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Atkinson, David. The Message of Ruth. The Bible Speaks Today series. Leicester, England and Downers Grove: InterVarsity Press, 1983.

Berlin, A. Poetics and Interpretation of Biblical Narrative. Bible and Literature series. Sheffield: Almond, 1983.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Campbell, E. F., Jr. Ruth. Anchor Bible series. Garden City: Doubleday, 1975.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, August 1967.

_____. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, E. W. "Ruth 4:5 and the Duties of the go'el." Vetus Testamentum 33 (1983):231-34.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. Reprint ed. Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dictionary of the Bible. Edited by James Hastings. 1915 ed. S.v. "Ruth, Book of," by H. A. Redpath.

Fewell, Danna Nolan, and Gunn, David Miller. Compromising Redemption: Relating Characters in the Book of Ruth. Literary Currents in Biblical Interpretation series. Louisville: Westminster/John Knox Press, 1990.

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Fuerst, W. The Books of Ruth, Esther, Ecclesiastes, the Song of Songs, Lamentations. Cambridge and New York: Cambridge University Press, 1975.

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Copyright 2003 by Thomas L. Constable

Haydock: Ruth (Book Introduction)

INTRODUCTION.

This Book is called Ruth , from the name of the person whose history is here recorded; who, being a Gentile, became a convert to the true faith, and marrying Booz, the great-grandfather of David, was one of those from whom Christ sprang according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel. (Challoner) --- The Holy Ghost chose that the genealogy of David, and of the Messias, should be thus more clearly ascertained. (Theodoret) --- Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both. (Worthington) --- Send forth, 0 Lord, the lamb, the ruler of the earth, from Petra, Isaias xvi. This was the capital city of Arabia Petrea, where Ruth is supposed to have lived, (Tostat) being, according to the Chaldean, &c., the daughter of Eglon, king of Moab. The Jews also pretend that Booz was the same person as Abesan, the judge. But it is by no means certain to what period this history belongs. Usher places it under Samgar, about 120 years after Josue. (Calmet) --- Salien believes that the famine, which obliged Elimelech to leave Bethlehem, happened under Abimelech, and that Noemi returned in the 7th year of Thola, A.C. 1243.[1243 B.C.] This event certainly took place under some of the judges; so that we may consider this book as an appendix to the preceding, like the last chapters, (Judges xvii.; &c.; Haydock) and a preface to the history of the kings. (Calmet)

Gill: Ruth (Book Introduction)

INTRODUCTION TO RUTH

This book is called Ruth, not because she was the author of it, but because she is the principal subject of it. In the Syriac and Arabic versions, it is called the Book of Ruth the Moabitess, which describes her by the country of which she was. Her name, according to Hillerus ^l, signifies beautiful, of a good aspect, the same with Calliope in Greek. As to the author of this book, some attribute it to Eli the priest, who seems to have been too soon to give an account of the birth of David; others to Gad or Nathan; some to Hezekiah, and others to Ezra; but what the Talmudists assert, which is most generally received, and most probable, is, that it was written by Samuel; so they say Samuel ^m wrote his own book, Judges, and Ruth; and it is commonly said that this book is an appendix to that of the Judges, and the introduction to Samuel, and is fitly placed between them both. According to Eusebius ⁿ, with the Hebrews, Judges and Ruth make one book they call Shophetim, or Judges; the principal design of it is to give the genealogy of David, whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is of all Scripture; and whereby it appears that he sprung both from Jews and Gentiles, and is the Saviour of both, and there is a good foundation for both to hope in him; and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Manythings besides may be learnt from this little book, as the different circumstances of good people in this life, and the particular providence of God respecting them. It furnishes out examples of bearing afflictions patiently, of industry, courteousness, kindness to strangers, and young converts; and none can doubt of the divine authority of this book, that considers the use made of it in the genealogies of Christ by the Evangelists Matthew and Luke.

Gill: Ruth 4 (Chapter Introduction)

INTRODUCTION TO RUTH 4

This chapter relates how an offer was made to the nearest kinsman of Ruth to redeem her, and the field her husband left, which he refused to do, Rth 4:1, upon which Boaz redeemed both, and married Ruth before the elders of the city as witnesses, and who congratulated him and her on that occasion, Rth 4:9, to whom a son was born, called Obed by the neighbours, Rth 4:13 and the chapter is concluded with the genealogy of David, who sprung from him, Rth 4:18.