Text -- Ruth 4:16-22 (NET)

4:16 Naomi took the child and placed him on her lap; she became his caregiver. 4:17 The neighbor women named him, saying, “A son has been born to Naomi.” They named him Obed. Now he became the father of Jesse– David’s father!

Epilogue: Obed in the Genealogy of David

4:18 These are the descendants of Perez: Perez was the father of Hezron, 4:19 Hezron was the father of Ram, Ram was the father of Amminadab, 4:20 Amminadab was the father of Nachshon, Nachshon was the father of Salmah, 4:21 Salmon was the father of Boaz, Boaz was the father of Obed, 4:22 Obed was the father of Jesse, and Jesse was the father of David.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 4:17

That is, they gave her advice about his name; for otherwise they had no power or right to do so.

Wesley: Rut 4:17

A servant, to thee, to nourish, and comfort, and assist thee; which duty childrren owe to their progenitors.

JFB: Rut 4:17

Means "servant."

JFB: Rut 4:18-22

That is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links.

Clarke: Rut 4:16

Naomi took the child - This might do for Naomi, but it was bad for the child. A child, unless remarkably healthy and robust, will suffer considerably by being nursed by an old woman, especially if the child sleep with her. The aged gain refreshment and energy by sleeping with the young; and from the same means the young derive premature decrepitude. The vigor which is absorbed by the former is lost by the latter. It is a foolish and destructive custom to permit young children, which is a common case, to sleep with aged aunts and old grandmothers. Bacon’ s grand secret of the cure of old age, couched in so many obscure and enigmatical terms, is simply this: Let young persons sleep constantly with those who are aged and infirm. And it was on this principle that the physicians of David recommended a young healthy girl to sleep with David in his old age. They well knew that the aged infirm body of the king would absorb a considerable portion of healthy energy from the young woman.

Clarke: Rut 4:17

The neighbors gave it a name - That is, they recommended a name suitable to the circumstances of the case; and the parents and grandmother adopted it

Clarke: Rut 4:17

They called his name Obed - עובד obed , serving, from עבד abad , he served. Why was this name given? Because he was to be the nourisher of her old age, Rth 4:15. And so he must be by lying in her bosom, even if services in future life were wholly left out of the question. These neighbors of Naomi were skillful people. See on Rth 4:16 (note). Other meanings, of which I am not ignorant, have been derived from these words; those who prefer them have my consent

Clarke: Rut 4:17

He is the father of Jesse, the father of David - And for the sake of this conclusion, to ascertain the line of David, and in the counsel of God to fix and ascertain the line of the Messiah was this instructive little book written.

Clarke: Rut 4:18

Now these are the generations - The Targum gives a copious paraphrase on this and the following verses, I shall insert the principal parts in their proper places.

Clarke: Rut 4:19

Hezron begat Ram - He is called Aram here by the Septuagint, and also by St. Matthew, Mat 1:3.

Clarke: Rut 4:20

Amminadab begat Nahshon - The Targum adds, "And Nahshon was chief of the house of his father in the tribe of Judah.

Clarke: Rut 4:20

Nahshon begat Salmon - In the Hebrew it is שלמה Salmah , which Houbigant thinks was an error of an ancient scribe, before any final letters were acknowledged in the Hebrew alphabet: for then the word would be written שלמון Salmon , which a scribe, after final letters were admitted, might mistake for שלמה Salmah , and so write it, instead of שלמון Salmon , the ו vau and final nun in conjunction ( ון ) bearing some resemblance to ה

The Targum calls him "Salmah the Just; he was the Salmah of Beth-lehem and Netopha, whose sons abolished the watches which Jeroboam set over the highways; and their works and the works of their father were good in Netopha."

Clarke: Rut 4:21

And Salmon begat Boaz - The Targum goes on, "And Salmon begat Absan the judge; he is Boaz the Just, on account of whose righteousness the people of the house of Israel were redeemed from the hands of their enemies; and at whose supplication the famine departed from the land of Israel.

Clarke: Rut 4:21

And Boaz begat Obed - "Who served the Lord in this world with a perfect heart."

Clarke: Rut 4:22

And Obed begat Jesse - "Who,"says the Targum, "also is called Nachash, נחש because neither iniquity nor corruption was found in him, that he should be delivered into the hands of the angel of death, that he might take away his soul from him. And he lived many days until the counsel was remembered before the Lord, that the serpent gave to Eve the wife of Adam, that she should eat of the tree; by eating of the fruit of which they became wise, to distinguish between good and evil: and by that counsel all the inhabitants of the earth became guilty of death; and by this iniquity Jesse the Just died."Here is no mean or indistinct reference to the doctrine of original sin: and it shows us, at least, what the very ancient rabbins thought on the subject. I should observe that these additions are taken from the London Polyglot; they are not found in that of Antwerp; but they are the same that appear in the Targum of the great Bible printed by Bomberg, at Venice, in 1547-49

Clarke: Rut 4:22

And Jesse begat David - To this no comment is added by the Targumist, as the history of this king is found in the following book

The ten persons whose genealogy is recorded in the five last verses, may be found, with a trifling change of name, in the genealogical list in Mat 1:3-6, as forming important links in the line of the Messiah. To introduce this appears to have been the principal object of the writer, as introductory to the following books, where the history of David, the regal progenitor and type of the Messiah, is so particularly detailed

For the account of the birth of Pharez and his brother Zarah, the reader is requested to refer to Genesis 38:12-30, and to the notes there; and for several particulars in the genealogy itself, to the notes on Matthew 1:1-16 and Luke 3:23-38, where the wisdom, goodness, and providence of God, in the preservation of this line, are particularly noticed

Masoretic Notes on Rut

Number of verses in Ruth is 85

Middle verse is Rth 2:21

We have already seen that Archbishop Usher places the event mentioned here in A.M. 2686, about one hundred years after the conquest of Canaan.

Defender: Rut 4:18

Pharez was the son of Judah, so this genealogical summary clearly shows that David is descended from Judah, and thus able to fulfill Jacob's prophecy (Gen 49:10) of the scepter."

Defender: Rut 4:20

According to Mat 1:5, Salmon married Rahab the converted harlot, sometime after the fall of Jericho, and therefore Boaz was their son. (See introductory notes concerning gaps that may have occurred between Salmon and Boaz.)"

Defender: Rut 4:22

David was evidently born near the end of the Judges period and Salmon near the beginning. The four generations between Salmon and David thus seem to have spanned the entire period "when the judges ruled" (Rth 1:1) although it is possible that there are gaps in this genealogy. Note also that ten names are listed in the genealogy from Pharez to David. Deu 23:2 says that an illegitimate son could "not enter into the congregation of the Lord;" even to his "tenth generation." Pharez was the illegitimate son of Judah and Tamar, but this genealogy indicates that David was free from this exclusion, even if there are no gaps in the genealogy."

TSK: Rut 4:17

the women : Luk 1:58-63

Obed : That is, δουλευων , serving, or a servant, as Josephus interprets it. Rth 4:15

TSK: Rut 4:18

Pharez : 1Ch 2:4-8, 1Ch 4:1; Mat 1:3; Luk 3:33, Phares, Esrom

TSK: Rut 4:19

begat Ram : 1Ch 2:9, 1Ch 2:10; Mat 1:4; Luk 3:33, Aram, Aminadab

TSK: Rut 4:20

Nahshon : Num 1:7; Mat 1:4; Luk 3:32, Naasson

Salmon : or, Samlah

TSK: Rut 4:21

Salmon : 1Ch 2:11, Salma, Mat 1:5; Luk 3:32

and Boaz : 1Ch 2:12; Mat 1:5; Luk 3:32, Booz

TSK: Rut 4:22

Jesse : 1Sa 16:1; Isa 11:1

David : 1Ch 2:15; Mat 1:6; Luk 3:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rut 4:17

Obed - i. e. serving, with allusion to the service of love and duty which he would render to his grandmother Naomi.

Barnes: Rut 4:18

It is probable that there was a family book for the house of Pharez, in which their genealogies were preserved, and important bits of history were recorded; and that the Book of Ruth was compiled from it. (See the note at Gen 2:4)

Barnes: Rut 4:21

Salmon begat Boaz - Matthew has preserved the additional interesting information that the mother of Boaz was Rahab Josh. 2; 6. It is possible that the circumstance that the mother of Boaz was a Canaanite may have made him less indisposed to marry Ruth the Moabitess. As regards the whole genealogy in Rth 4:18-22, it should be remarked that it occurs four times in Scripture, namely, here, 1Ch 2:10-12; Mat 1:3-6; and Luk 3:32-33, and is of course of singular importance as being the genealogy of our Lord. One or two difficulties in it still remain unsolved.

\brdrb \brdrs \brdrw30 \brsp20

Poole: Rut 4:17

Gave it a name i.e. they gave her advice about the name; for otherwise they had no power or right to do so.

Obed a servant , to wit, to thee, to nourish, and comfort, and assist thee; which duty children owe to their progenitors.

Poole: Rut 4:22

How can this be a true genealogy, seeing by this means four persons take up three hundred and eighty years, which were between Salmon and David, and consequently every one of them must beget a son when he was very old?

Answ 1. It is not certain that each of these was the immediate parent of him whom he is said to beget; for sometimes grandfathers are said in Scripture to beget their grandchildren, to wit, by the intervention of their immediate sons; whereof instances have been given. And sometimes in genealogies whole generations are omitted, as may appear by Ezr 7:2 , compared with 1Ch 6:3 and by Mat 1:8 , which might be done here for divers reasons now unknown.

2. There are many examples even in profane writers, both ancient and modern, of persons that have not only lived one hundred and twenty and one hundred and thirty years and upwards, but have been vigorous and have begotten children at above one hundred years old; and of women that have conceived and born children at the age of fifty, sixty, yea, seventy years. And therefore if it were so in these more ancient times, when men were longer lived, and under the law, when long life was expressly promised to the obedient, and in persons of strong constitutions and sober conversations, such as some of these are known to have been, and the others may justly be presumed to be such, it is not strange, nor in the least incredible.

Haydock: Rut 4:17

Obed; "serving," to comfort the old age of Noemi, (ver. 15,) who gave him this' name. (Serarius, q. 14,) at the suggestion of her neighbours. (Menochius)

Haydock: Rut 4:18

These. Hence the design of the sacred writer becomes evident, (Calmet) to shew the genealogy of David, from whom Christ sprang, as it had been foretold. See Genesis xlix., and Matthew i.; &c. (Worthington)

Haydock: Rut 4:19

Aram. He is called Ram in Hebrew and 1 Paralipomenon ii. 9.

Haydock: Rut 4:20

Hebrew and Chaldean, Salma, (Haydock) though we read Salmon in the following verse. (Calmet) ---

This is one argument adduced by Houbigant, to shew that this genealogy is now imperfect. He concludes that Salma ought to be admitted, as well as Salmon; and, as the reason for calling the first son of Ruth, Obed, "serving or ploughing," seems rather harsh, as we should naturally expect some more glorious title. He thinks that the immediate son of Ruth was called Jachin, "he shall establish;" and that Solomon called one of the pillars before the temple by his name, as he did the other Booz, "in strength," in honour of his ancestors. Baz icin means, "In strength (or solidity) it (he) shall (stand or ) establish." As the son of Booz established his father's house, (ver. 10, 11,) so these pillars denoted the stability of the temple. We must thus allow that the hand of time has mutilated the genealogy of David, and that two ought to be admitted among his ancestors, who have been here omitted, as St. Matthew likewise passes them over as well as three others, who were the descendants of Joram. The same omission of Jachin occurs 1 Paralipomenon ii. 11, where we find Salma instead of Salmon. Houbigant supposes that the sacred writers, Esdras and St. Matthew, gave the genealogies as they found them, without correcting the mistakes of transcribers. (Chronolog. sacra, p. 81.) But there might be some reason for the omission which we do not know; and Nahasson, Booz, and Joram might be said to beget Salmon, Obed, and Jechonias, though they were not their immediate children. Salien and many others assert, that there were three of the name of Booz, succeeding each other, so that six persons instead of four fill up the space of 440 years, from the taking of Jericho till the building of the temple. Salien, in the year of the world 2741, in which year he places the birth of the third Booz, who married Ruth, seventy years afterwards. Petau allows 520 years from the coming out of Egypt till the fourth year of Solomon, so that he leaves above 420 years to the three generations of Booz, Obed, and Isai. But he prudently passes over this chronological difficulty. Usher supposes that each of these people were almost 100 years old when they had children; and he produces many examples of people who lived beyond that age, but he does not mention any, since the days of Moses, who had children at such an advanced age, much less that many in the same family, and in succession, were remarkable for such a thing. Moreover, according to Houbigant's chronology, Booz and Obed must have had children when they were almost 120, and Isai in his 107th year. But by admitting Salma and Jachin, the five persons might each have sons when they were about seventy, and thus would complete 347 years. See chap. ii. 1. (Haydock).

Haydock: Rut 4:22

David, the king, whom Samuel crowned, though he did not live to see him in the full enjoyment of his power, (Haydock) as he died before Saul. (Calmet) ---

Thus the greatest personages have people of mean condition among their ancestors, that none may be too much elated on account of their high birth. Ruth, notwithstanding her poverty, was a striking figure of the Christian Church. (Haydock) ---

The Gentiles were strangers to Christ, on account of their errors, but related to him in as much as they were his creatures. Their miserable condition pleaded hard for them, that Jesus would receive them under his protection, espouse and give them rest and peace. Booz would, not marry Ruth till the nearer relation had refused, and thus brought dishonour on himself; (Deuteronomy xxv.) so Jesus was principally sent to the lost sheep of the house of Israel, and did not send his apostles to the Gentiles till the Jews had rejected their ministry. (Calmet) ---

See St. Ambrose, de fide, iii. 5. (Du Hamel) ---

Ruth was also a pattern of the most perfect virtues. See Louis de Puente. (Tirinus)

Gill: Rut 4:16

And Naomi took the child, and laid it in her bosom,.... As a token of her most tender love and affection for it; this it is probable she did quickly after the birth of it:

and became a nurse unto it; that is, after the mother had suckled and weaned it, then she took it from her, and brought it up.

Gill: Rut 4:17

And the women her neighbours gave it a name,.... Josephus says ^q Naomi gave it, by the advice of her neighbours; very probably on the eighth day when he was circumcised, and the neighbours were invited on that occasion, at which time it seems it was usual to give names to children, see Luk 1:59. The Romans gave names to females on the eighth day, to the males on the ninth; hence the goddess Nundina had her name ^r; the Greeks generally on the tenth, sometimes on the seventh ^s: it was commonly the province of the father to give the name, and sometimes his neighbours and nearest friends were called, and in their presence the name was given, and by any of them he should choose in his stead ^t:

saying, there is a son born to Naomi; to her family, and even to herself, being born of her who had been wife to her eldest son; and this was to her as instead of him, and was as he to her; so Aben Ezra compares this with Exo 2:10 and moreover, this child was born, as the neighbours presaged, for the great comfort and advantage of Naomi, to be her supporter and nourisher in her old age, Rth 4:15.

and they called his name Obed; which signifies "serving", as Josephus ^u rightly observes, though he does not always give the true sense of Hebrew words: this name was given, not in remembrance of the service his mother was obliged to, before marriage with Boaz; but rather on the account of the service that he would be of to Naomi, as they hoped and believed; though the reason of it, as given by the Targum, is not to be overlooked, which interprets it,"who served the Lord of the world with a perfect heart;''and so they might have some respect to his being hereafter a servant of the Lord:

he is the father of Jesse, and the father of David: so Jesse is called the Bethlehemite, 1Sa 16:1, being of the city of Bethlehem, of which city Boaz was when his son Obed was born, who was the father of Jesse; of whom was David king of Israel, and from whom sprung the Messiah, for whose sake this book was written, that his genealogy might clearly appear; and of which use it is made by the Evangelists Matthew; and Luke.

Gill: Rut 4:18

Now these are the generations of Pharez,.... The son of Judah, by Tamar before mentioned, Rth 4:12, for the intention of this genealogy is to confirm the truth of Jacob's prophecy, of Shiloh the Messiah coming from the tribe of Judah, Gen 49:10 and therefore it begins with Pharez, well known to be the son of Judah, and ends with David, whose son the Messiah was to be, as is owned by all Jews and Gentiles that believe the divine revelation:

Pharez begat Hezron; who was one of those that went down with Jacob into Egypt, being born in the land of Canaan, Gen 47:12 called Esrom in Mat 1:3.

Gill: Rut 4:19

And Hezron begat Ram,.... Called Aram by the Septuagint, and so in Mat 1:3,

and Ram begat Amminadab; in whose name there is no variation, neither in the book of Chronicles nor in the Evangelists; both these, as well as the next, were born in Egypt.

Gill: Rut 4:20

And Amminadab begat Nahshon,.... The prince of the tribe of Judah, as the Targum adds; and so he was when the Israelites were come out of Egypt, and were in the wilderness at the time of the dedication of the altar, Num 7:12 called Nahsson, Mat 1:4, and Nahshon begat Salmon; or, as in the Hebrew text, Salmah, and in 1Ch 2:11, Salma; and yet in the verse following Salmon, as we read it.

Gill: Rut 4:21

And Salmon begat Boaz,.... Of Rahab the harlot, whom he married, Mat 1:5 the very same person that makes a principal part of this book, and whom the Targum here takes to be the judge Ibzan; see Gill on Rth 1:1.

and Boaz begat Obed; of Ruth; of whom see the preceding verses.

Gill: Rut 4:22

And Obed begat Jesse,.... The Bethlehemite, the father of David:

and Jesse begat David; the Targum adds, the king of Israel; and so the Syriac and Arabic versions add, the king; from whence it is by some concluded that this book was written by Samuel, not only after the birth of David, but after he had been anointed king by him: here being but four generations mentioned, from the coming of the Israelites into Canaan, to the birth of David, which was three hundred and sixty years, each of the four persons, Salmon, Boaz, Obed, and Jesse, must beget a son when one hundred years old and upwards; and which is not at all incredible, as appears by instances in later times, and therefore not at all improbable, that in those ancient times men of sobriety and good constitutions should have children at such an age.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 4:16

¹ tn Or “breast”; KJV, NRSV “in her bosom.”

² tn Heb “his nurse,” but this refers to a dry nurse, not a medical attendant. Cf. NIV “and cared for him”; TEV “and took (+ good CEV) care of him.”

NET Notes: Rut 4:17

¹ tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).

NET Notes: Rut 4:18

¹ tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”

sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still.

NET Notes: Rut 4:21

¹ sn Salmon appears to be an alternate spelling of Salmah in the preceding line.

NET Notes: Rut 4:22

¹ sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime.

Geneva Bible: Rut 4:18

Now these [are] the generations of ^{( k )} Pharez: Pharez begat Hezron,

^{( k )} This genealogy is brought in to prove that David by succession came from the house of Judah.

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 4:13-22

Ruth bore a son, through whom thousands and myriads were born to God; and in being the lineal ancestor of Christ, she was instrumental in the happiness of all that shall be saved by him; even of us Gentiles, as well as those of Jewish descent. She was a witness for God to the Gentile world, that he had not utterly forsaken them, but that in due time they should become one with his chosen people, and partake of his salvation. Prayer to God attended the marriage, and praise to him attended the birth of the child. What a pity it is that pious language should not be more used among Christians, or that it should be let fall into formality! Here is the descent of David from Ruth. And the period came when Bethlehem-Judah displayed greater wonders than those in the history of Ruth, when the outcast babe of another forlorn female of the same race appeared, controlling the counsels of the Roman master of the world, and drawing princes and wise men from the east, with treasures of gold, and frankincense, and myrrh to his feet. His name shall endure for ever, and all nations shall call Him blessed. In that Seed shall all the nations of the earth be blessed.

Matthew Henry: Rut 4:13-22

Here is, I. Ruth a wife. Boaz took her, with the usual solemnities, to his house, and she became his wife (Rth 4:13), all the city, no doubt, congratulating the preferment of a virtuous woman, purely for her virtues. We have reason to think that Orpah, who returned from Naomi to her people and her gods, was never half so well preferred as Ruth was. He that forsakes all for Christ shall find more than all with him; it shall be recompensed a hundred-fold in this present time. Now Orpah wished she had gone with Naomi too; but she, like the other kinsman, stood in her own light. Boaz had prayed that this pious proselyte might receive a full reward of her courage and constancy from the God of Israel, under whose wings she had come to trust; and now he became an instrument of that kindness, which was an answer to his prayer, and helped to make his own words good. Now she had the command of those servants with whom she had associated and of those fields in which she had gleaned. Thus sometimes God raiseth up the poor out of the dust, to set them with princes, Psa 113:7, Psa 113:8.

II. Ruth a mother: The Lord gave her conception; for the fruit of the womb is his reward, Psa 127:3. It is one of the keys he hath in his hand; and he sometimes makes the barren woman that had been long so to be a joyful mother of children, Psa 113:9; Isa 54:1.

III. Ruth still a daughter-in-law, and the same that she always was, to Naomi, who was so far from being forgotten that she was a principal sharer in these new joys. The good women that were at the labour when this child was born congratulated Naomi upon it more than either Boaz or Ruth, because she was the match-maker, and it was the family of her husband that was hereby built up. See here, as before, what an air of devotion there was then even in the common expressions of civility among the Israelites. Prayer to God attended the birth of the child. What a pity it is that such pious language should either be disused among Christians or degenerate into a formality. " Blessed be the Lord that has sent thee this grandson,"Rth 4:14, Rth 4:15. 1. Who was the preserver of the name of her family, and who, they hoped, would be famous, because his father was so. 2. Who would be hereafter dutiful and kind to her, so they hoped, because his mother was so. If he would but take after her, he would be a comfort to his aged grandmother, a restorer of her life, and, if there should be occasion, would have wherewithal to be the nourisher of her old age. It is a great comfort to those that are going into years to see any of those that descend from them growing up, that are likely, by the blessing of God, to be a stay and support to them, when the years come wherein they will need such, and of which they will say they have no pleasure in them. Observe, They say of Ruth that she loved Naomi, and therefore was better to her than seven sons. See how God in his providence sometimes makes up the want and loss of those relations from whom we expected most comfort in those from whom we expected least. The bonds of love prove stronger than those of nature, and there is a friend that sticks closer than a brother; so here there was a daughter-in-law better than an own child. See what wisdom and grace will do. Now here, (1.) The child is named by the neighbours, Rth 4:17. The good women would have it called Obed, a servant, either in remembrance of the meanness and poverty of the mother or in prospect of his being hereafter a servant, and very serviceable, to his grandmother. It is no dishonour to those that are ever so well born to be servants to God, their friends, and their generation. The motto of the princes of Wales is Ich dien - I serve. (2.) The child is nursed by the grandmother, that is, dry-nursed, when the mother had weaned him from the breast, Rth 4:16. She laid it in her bosom, in token of her tender affection to it and care of it. Grandmothers are often the most fond.

IV. Ruth is hereby brought in among the ancestors of David and Christ, which was the greatest honour. The genealogy is here drawn from Pharez, through Boaz and Obed, to David, and so leads towards the Messiah, and therefore it is not an endless genealogy.

Keil-Delitzsch: Rut 4:13-17

This blessing began very speedily to be fulfilled. When Boaz had marriedRuth, Jehovah gave her conception, and she bare a son.

Rth 4:14

At his birth the women said to Naomi, " Blessed be the Lord,who hath not let a redeemer be wanting to thee to-day. "This redeemer wasnot Boaz, but the son just born. They called him a redeemer of Naomi, notbecause he would one day redeem the whole of Naomi's possessions( Carpzov , Rosenmüller , etc.), but because as the son of Ruth he was alsothe son of Naomi (Rth 4:17), and as such would take away the reproach ofchildlessness from her, would comfort her, and tend her in her old age, andthereby become her true goël , i.e., her deliverer ( Bertheau ). " And let hisname be named in Israel, "i.e., let the boy acquire a celebrated name, oneoften mentioned in Israel.

Rth 4:15

" And may the boy come to thee a refresher of the soul, and anourisher of thine old age; for thy daughter-in-law, who loveth thee (whohath left her family, her home, and her gods, out of love to thee), hath bornhim; she is better to thee than seven sons."Seven , as the number of theworks of God, is used to denote a large number of sons of a mother whomGod has richly blessed with children (vid., 1Sa 2:5). A mother of somany sons was to be congratulated, inasmuch as she not only possessed inthese sons a powerful support to her old age, but had the prospect of thepermanent continuance of her family. Naomi, however, had a still morevaluable treasure in her mother-in-law, inasmuch as through her the loss ofher own sons had been supplied in her old age, and the prospect was nowpresented to her of becoming in her childless old age the tribe-mother of anumerous and flourishing family.

Rth 4:16

Naomi therefore adopted this grandson as her own child; shetook the boy into her bosom, and became his nurse.

Rth 4:17

And the neighbours said, "A son is born to Naomi," and gavehim the name of Obed . This name was given to the boy (the contextsuggests this) evidently with reference to what he was to become to hisgrandmother. Obed , therefore, does not mean "servant of Jehovah"( Targum ), but "the serving one," as one who lived entirely for hisgrandmother, and would take care of her, and rejoice her heat ( O. v. Gerlach , after Josephus , Ant. v. 9, 4). The last words of Rth 4:17, " he is thefather of Jesse, the father of David, "show the object which the authorkept in view in writing down these events, or composing the book itself. This conjecture is raised into a certainty by the genealogy which follows,and with which the book closes.

Keil-Delitzsch: Rut 4:18-22

"These are the generations of Perez," i.e., the families descended fromPerez in their genealogical order ( toledoth : see at Gen 2:4). The genealogyonly goes back as far as Perez , because he was the founder of the family ofJudah which was named after him (Num 26:20), and to which Elimelechand Boaz belonged. Perez , a son of Judah by Tamar (Gen 38:29), begat Hezrom , who is mentioned in Gen 46:12 among the sons of Judah whoemigrated with Jacob into Egypt, although (as we have shown in ourcomm. on the passage) he was really born in Egypt. Of this son Ram (called Aram in the Sept . Cod. Al ., and from that in Mat 1:3) nothingfurther is known, as he is only mentioned again in 1Ch 2:9. His son Amminidab was the father-in-law of Aaron, who had married his daughter(Exo 6:23), and the father of Nahesson ( Nahshon ), the tribe-prince of thehouse of Judah in the time of Moses (Num 1:7; Num 2:3; Num 7:12). According to this there are only four or five generations to the 430 yearsspent by the Israelites in Egypt, if we include both Perez and Nahesson;evidently not enough for so long a time, so that some of the intermediatelinks must have been left out even here. But the omission of unimportantmembers becomes still more apparent in the statement which follows, viz.,that Nahshon begat Salmah , and Salmah Boaz , in which only twogenerations are given for a space of more than 250 years, which intervenedbetween the death of Moses and the time of Gideon. Salmah ( שׂלמה or שׂלמא , 1Ch 2:11) is called Salmon in Rth 4:21; a doubleform of the name, which is to be explained form the fact that Salmah grewout of Salmon through the elision of the n , and that the terminations an and on are used promiscuously, as we may see from the form שׁריה in Job 41:18 when compared with שׁרין in 1Ki 22:34, and שׁריון in 1Sa 17:5, 1Sa 17:38 (see Ewald , §163-4). According to the genealogy of Christ in Mat 1:5, Salmon married Rahab;consequently he was a son, or at any rate a grandson, of Nahshon, andtherefore all the members between Salmon and Boaz have been passedover. Again, the generations from Boaz to David (Rth 4:21, Rth 4:22) may possiblybe complete, although in all probability one generation has been passedover even here between Obed and Jesse. It is also worthy ofnotice that the whole chain from Perez to David consists of ten links, fiveof which (from Perez to Nahshon) belong to the 430 years of the sojournin Egypt, and five (from Salmon to David) to the 476 years between theexodus from Egypt and the death of David. This symmetrical division isapparently as intentional as the limitation of the whole genealogy to tenmembers, for the purpose of stamping upon it through the number ten asthe seal of completeness the character of a perfect, concluded, andsymmetrical whole.

The genealogy closes with David, an evident proof that the book wasintended to give a family picture form the life of the pious ancestors of thisgreat and godly king of Israel. But for us the history which points to Davidacquires a still higher signification, from the fact that all the members of thegenealogy of David whose names occur here are also found in thegenealogy of Jesus Christ. "The passage is given by Matthew word forword in the genealogy of Christ, that we may see that this history looksnot so much to David as to Jesus Christ, who was proclaimed by all as theSaviour and Redeemer of the human race, and that we may learn with whatwonderful compassion the Lord raises up the lowly and despised to thegreatest glory and majesty"( Brentius ).

rdrb rdrs rdrw30 rsp20

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 4:13-17

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

Verse 13 is a key verse in the book because it records the fulfillment of Naomi and Ruth's plans to obtain rest (2:2; 3:1-5).⁸² A son was indispensable to the continuation of the line of Boaz as well as that of Mahlon and Elimelech. With the birth of Obed, Ruth and Naomi could both rest. They had produced someone who would carry on the program of God for Israel.

Why did a godly Israelite such as Boaz marry a Moabite woman? Did the Mosaic Law not forbid the Israelites from admitting Moabites into their nation (Deut. 23:3)? Several solutions to this problem have been proposed.⁸³

1. Perhaps Boaz simply disregarded the law at this point. This is unlikely because Boaz, as the writer presented him in Ruth, was a scrupulous observer of the law (cf. 2:4, 12; 3:9-13; 4:1-6, 9-10, 13).

2. Perhaps the prohibition in Deuteronomy applied only to male Moabites since Moses used the masculine gender when he referred to them. However the masculine gender would have been the normal gender to use when referring to both male and female Moabites. Moreover there is no other clue in Deuteronomy that only males were in view in this prohibition.

3. Probably the law in Deuteronomy had in view unbelievers who wanted to immigrate into Israel. God had always welcomed believers from outside Israel into the covenant community (Gen. 17; 38; Josh. 2; et al.). His purpose for Israel was that she bring people from other nations to God (Exod. 19:5-6). God's purpose in the Abrahamic Covenant to make Israel a blessing to the world by bringing all people into relationship with God antedated and superseded all provisions of the later Mosaic Covenant. God brought the Mosaic Covenant in alongside the Abrahamic Covenant to help the Israelites maximize the blessings He had promised to Abraham.⁸⁴

The women blessed the Lord (v. 14) acknowledging His goodness in providing a redeemer for Naomi as well as Ruth in Obed (v. 15). God eventually granted their desire that Obed's name become famous in Israel.

Obed did indeed restore life to Naomi's apparently dead branch of the family of Judah (v. 15). Furthermore he sustained her in her old age by giving her hope (cf. 1:20-21).

". . . in all probability, Obed originally meant servant' of Naomi; as her go'el, he served' her by assuring her family's survival and providing her food. . . . Obed's name perhaps added the nuance servant of Yahweh,' for in the end his service of Naomi served Yahweh's larger purpose as well."⁸⁵

Ruth too received praise for her unusually selfless love and care for her mother-in-law.

Naomi became a nurse of Obed (v. 16) in the sense of becoming his guardian, the meaning of the Hebrew word aman (lit. "cared for him"). She did not become his wet nurse.

Verse 17 contains one of only two instances in Scripture when a child received its name from someone other than the immediate family (cf. Exod. 2:10; Luke 1:59).

"This verse [v. 17] is, of course, a clue to the book's purpose: to show that the reign of David resulted from neither his shrewd politics nor his clever tactics but from the divine preservation of his worthy family line. Therefore, Israel was to accept David's kingship as the gift of divine guidance."⁸⁶

Why did the writer feature Naomi in this closing section of the book rather than Ruth? I believe he did so to finish off the main point of chapter 1. There Naomi said it was impossible for her to have a son (1:11-13). Yet at the end of the book she has a son (4:17). This motif of a need for the line of Judah therefore is one that the writer wanted us to appreciate. God provided the seed supernaturally (4:14) to a godly couple. Ruth's faith in Yahweh qualified her as a channel of blessing in spite of her Moabite origins.

Constable: Rut 4:18-22

D. The genealogical appendix 4:18-22

Far from being an unimportant postscript this genealogy helps us see one of the main purposes for which God gave us this book.

Why does the genealogy start with Perez? Perez was the illegitimate son of Judah (1 Chron. 2:5) who, like Jacob, seized the initiative to stand in the line of messianic promise from his twin brother (Gen. 38:27-30).⁸⁷ This genealogy emphasizes how God circumvented custom and tradition in providing Israel's great redeemer, David. Like Perez, Boaz was the descendent of an Israelite father, Salmon, and a Canaanite harlot, Rahab (Matt. 1:5). Both Tamar and Rahab entered Israel because they believed and valued God's promises to Israel, as did Ruth. David himself was the youngest rather than the eldest son of Jesse.

"It is clear that a major purpose of the biblical narrator was to establish links between Judah and Tamar on the one hand and Boaz and Ruth on the other, links binding the royal promise given to Judah with the fulfillment of the Davidic dynasty. This was accomplished not only by demonstrating the affinities between the stories of Tamar and Ruth, but also by suggesting important contrasts."⁸⁸

The wording of the genealogy (Heb. toledot), to so-and-so was born so-and-so, does not necessarily imply that this is a complete list (cf. 1 Chron. 2:5-15; Matt. 1:3-6; Luke 3:31-33).⁸⁹

"The first five names cover the period from the time of the entry into Egypt (Perez, Gen 46:12) to the time of Moses (Nahshon, Exod 6:23; Num 1:7), while the remaining five belong to the period of the early settlement in Canaan to the closing years of the judges."⁹⁰

The fourth chapter brings to a tidy conclusion all the themes and threads spun out in the earlier chapters.⁹¹ Then the genealogical appendix adds information that helps us appreciate the greatness of God's gift of the son, Obed. He became the grandfather of King David. The appendix also ties the events of the Book of Ruth to the past as well as to the future. It does so by showing connection with God's promise to raise up a ruler over His people from the descendents of Judah.

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.

Fisch, Harold. "Ruth and the Structure of Covenant History." Vetus Testamentum 32:4 (1982):425-37.

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

Gardiner, George E. The Romance of Ruth. Grand Rapids: Kregel Publications, 1977.

Gottwald, Norman. The Hebrew Bible--A Socio-Literary Introduction. Reprint ed. Philadelphia: Fortress Press, 1985.

Grant, Reg. "Literary Structure in the Book of Ruth." Bibliotheca Sacra 148:592 (October-December 1991):424-41.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Basingstoke, England: Marshall Morgan and Scott Publications, 1986.

Green, Barbara. "The Plot of the Biblical Story of Ruth." Journal for the Study of the Old Testament 23 (July 1982):55-68.

Hals, Ronald. The Theology of the Book of Ruth. Philadelphia: Fortress Press, 1969.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Hongisto, Lief. "Literary Structure and Theology in the Book of Ruth." Andrews University Seminary Studies 23:1 (Spring 1985):19-28.

Hubbard, Robert L., Jr. The Book of Ruth. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Huey, F. B., Jr. "Ruth." In Deuteronomy-2 Samuel. Vol. 3 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Ruth, Book of," by A. S. Geden.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F., and Delitzsch, Franz. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n. d.

Lacheman, Ernest R. "Note on Ruth 4:7-8" Journal of Biblical Literature 56 (1937):53-56.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers--Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Steenstra.

Leggett, Donald A. The Levirate and Goel Institutions in the Old Testament with Special Attention to the Book of Ruth. Cherry Hill, NJ: Mack Publishing Co., 1974.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Loretz, Oswald. "The Theme of the Ruth Story." Catholic Biblical Quarterly 22 (1960):391-99.

Luter, A. Boyd, and Rigsby, Richard O. "An Adjusted Symmetrical Structuring of Ruth." Journal of the Evangelical Theological Society 39:1 (March 1996):15-28.

Manor, Dale W. "A Brief History of Levirate Marriage As It Relates to the Bible." Near East Archaeological Society Bulletin NS20 (Fall 1982):33-52.

McGee, J. Vernon. Ruth: The Romance of Redemption. 1943. Reprint ed. Nashville: Thomas Nelson Publishers, 1981.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Ruth." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove: InterVarsity Press, 1968.

Myers, Jacob M. The Linguistic and Literary Form of the Book of Ruth. Leiden: E. J. Brill, 1955.

New Bible Dictionary. 1962 ed. S.v. "Marriage," by J. S. Wright and J. A. Thompson.

Pfeiffer, Charles F. "Ruth." In Wycliffe Bible Commentary, pp. 267-72. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Porten, B. "The Scroll of Ruth: A Rhetorical Study." Gratz College Annual 7 (1978):23-49.

Prinsloo, W. S. "The Theology of the Book of Ruth." Vetus Testamentum 30:3 (July 1980):330-41.

Reed, John W. "Ruth." In Bible Knowledge Commentary: Old Testament, pp. 415-29. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Robertson, E. "The Plot of the Book of Ruth." Bulletin of the John Rylands Library 32 (1950):207-28.

Ross, Allen P. "The Daughters of Lot and the Daughter-in-Law of Judah: Hubris or Faith in the Struggle for Women's Rights." Exegesis and Exposition 2:1 (Summer 1987):71-82.

Rowley, H. H. "The Marriage of Ruth." In The Servant of the Lord, pp. 171-94. 1952. Second ed. revised. Oxford: Basil Blackwell, 1965.

Sacon, K. "The Book of Ruth--Its Literary Structure and Themes." Annual of the Japanese Biblical Institute 4 (1978):3-22.

Sasson, Jack. "The Issue of Ge'ullah in Ruth." Journal for the Study of the Old Testament 5 (January 1978):52-64.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove: InterVarsity Press, 1974.

Trible, P. "Two Women in a Man's World: A Reading of the Book of Ruth." Soundings 59 (1976):252-79.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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.