Bible Studies Ruth

Ruth

Studying Ruth

Begin each study session with prayer. The Holy Spirit is your teacher, because these things are "spiritually discerned." In prayer you can re-establish fellowship with the Lord, if necessary, and renew your commitment to God and submit to His sovereignty.

Read the passage to be studied in the Bible several times. Try to understand the ideas even before you have read any comments.

Follow the discussion of each word.  If there are other Bible passages mentioned, turn to them and read them, not only the verses but also the context. Try to see the connection between the parallel passages and the portion of RUTH you are studying. Try to see what ideas are being amplified or illustrated.

THE TOPICAL STUDIES

If a TOPIC is called out, that means you should study that file also.  You don't have to drop everything to study the topic, but it should be studied at about the same time you study the verses. The topical study is supposed to give you a broad picture of what the whole Bible says about the word or concept.

Your are in the process of building a Christian "vocabulary", line upon line, precept upon precept. As you learn the categories, you will begin to correlate the ideas into a larger doctrinal frame of reference.

Introduction

There are many reasons to study the book of RUTH, not the least of which is that RUTH is an interesting and absorbing story, a true history that provides many benefits and joys to the reader. RUTH is an account of extreme testing of simple people, people who exhibit their trust in God under great duress. RUTH provides practical application of the concepts of God's grace towards believers.

•     RUTH shows how legal affairs and charity were exercised in the days of the Judges. 

•     RUTH provides a thorough picture of Redemption, through the agency of Boaz, the Kinsman-Redeemer, who is a type of Christ in this respect.

•     Ruth and Naomi were totally without resources, driven to the last extreme of poverty.  They owned only what they could carry cross country.

•     Ruth was positive to the Lord God of Israel.  She had seen something in the family's testimony that led her to trust the Lord, Naomi's God.

•     Ruth learned that a redeemer existed. She waited patiently for the Lord's leading.  From the moment she walked into Bethlehem, she had a good reputation in the community.  She did not try to solve her own problems outside of the Lord's will by trying to find a man to marry.

•     This was temporal salvation in the sense that basic necessities would be provided.  Of course, Ruth received far more than the basics.

•     For the rest of her life, Ruth enjoyed prosperity and a fruitful relationship with Boaz.  David was her great grandson.  Ruth, a Gentile, was in the line of Christ.

RUTH introduces us to the ancestors of King David. This is probably the best illustration of the blessings enjoyed by generations of godly people which is the result of yielding to the divine leadership of almighty God.

The book tells us how Elimelech, Naomi, and their sons emigrated to Moab on account of a famine, how Elimelech died in Moab, how his sons married Moabite women, and how Naomi, Ruth, and Orpah were left in bereavement and poverty with the deaths of Mahlon and Chilion.

Then, we are told how Ruth went with Naomi back to Judah, to take refuge under the wings of the God of Israel, and how, when she was going out to glean in the fields to eke out an existence, she came to a field owned by Boaz, a near relation of Elimelech, and became acquainted with this honorable and gracious man.

In chapter 3 and 4 we see how Ruth was directed by Naomi to request levirate marriage with Boaz, how they followed all the legal forms of such an arrangement, how they were married and honored by the local people, and how they had a son, Obed, David's grandfather.

The book of RUTH gives us the inner story of the spiritual and moral background of a family who walked uprightly before God and man and showed piety, great singleness of heart, modesty and purity of life.

Ruth had a very strong desire for the God of Israel and His people, and she sought a relationship with God with great earnestness. Boaz was an upright "man of dignity", full of reverence for all of God's ordinances, and forthright in making practical application of godly principles.

As Judah begat Perez from Tamar the Canaanite woman, as Salmon begat Boaz from Rahab the woman of Jericho, so the Moabite woman Ruth was incorporated into the family of Judah, from which Christ was to spring according to the flesh (Matt. 1:3-5). It is from such ancestors as these that David was descended.

Put all the facts together and you have a great family history.  Ask yourself, how much was the character of Boaz affected by his mother Rahab's testimony and courage?  He was known as "a mighty man of wealth", a distinguished citizen of sterling character. And how much were the faith of Jesse, David's father, and of David himself, influenced by the momentum established by previous faithful generations?

This is a great family, distinguished in every generation by solid believers who set the relationship with God as the top priority in their lives.  They subordinated all family, business, and social life to God's will and plan, and they enjoyed the many-generation blessings that accrued as a result.

Ruth, Chapter One

Acknowledgements:

I want to take the opportunity at the first of this study to acknowledge my indebtedness to scholars from whose work I have "gleaned" much useful knowledge. At the feet of such Christians of the past, I receive by God's grace the benefit of their work in the painstaking examination of the scriptures. The most important resources I used are the following:

Edersheim, Alfred, "Bible History, Old Testament

Keil, C. F. and Delitzsch, F., "Commentary on the Old Testament, Volume II, Joshua, Judges, Ruth, I & II Samuel", Wm. B. Eerdmans

McCalley, Chester, Notes and Outline from his teaching at Beth Haven Church, North Kansas City, Missouri

Morris, Leon, "Ruth: An Introduction and Commentary", Intervarsity Press

Unger, Merrill F., "Bible Dictionary

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In the time of the Judges, Elimelech took his wife, Naomi, and his two sons, Mahlon and Chilion, to live in Moab, about 40 or 50 miles from Bethlehem, but on the other side of the Jordan River. There was a famine in Judah.

Elimelech died in Moab, and his two sons married Moabite women names Orpah and Ruth. But in the course of the years, these two men also died, so that Naomi and her two daughters-in-law were left to themselves.

When Naomi got word that the Lord had once brought the land in Judah back into fruitfulness, she set out with Orpah and Ruth to return home. But on the way she strongly urged them to turn back and remain with their own families. Orpah did so, but Ruth declared that she would not leave her mother-in-law, and went with her to Bethlehem.

Ruth 1:1

Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem -Judah went to sojourn in the country of Moab, he, and his wife, and his two sons.

There is no need to establish the historical perspective of this book beyond stating the general time period, the “days when the judges ruled.

The time of the famine is not certain, although it is natural to connect it with the devastation caused by the Midianites (Judges 6).  Any famine that would have compelled Elimelech to emigrate to Moab would have been severe and extending over the whole of Israel. It was not until ten years later that Naomi felt safe to return to Bethlehem.

The Midianites oppressed Israel for seven years, and their invasions were usually accompanied by the destruction of the produce of the soil (Judges 6:3,4), from which famine could easily result.

Some prophetical books are carefully dated to establish a time point of view for prophecies.  See Eze. 1:1-3; Isa. 1:1; Jer. 1:1ff.  Some historical books are dated to give chronological perspective.

Boaz was the son of Salmon and Rahab.  Attempts to date this book rely on this fact plus the fact of the famine.  The best guess seems to be that Ruth took place during the judgeship of Gideon, at the time of the Midianite invasion.  There are no Bible statements to back this up.

Given this rough time frame, the story of Ruth would have occurred at approximately the time of the Trojan wars.  It is interesting to make comparisons with the Greek king and queen, Agamemnon and Clytemnaestra, and the Trojan princess, Helen of Troy (the face that launched a thousand ships), with the characters of the book of Ruth. 

Elimelech may have been a victim of the "grass is greener" syndrome, in this case, both literally and figuratively.  He was a landowner in Bethlehem and could probably have weathered the hard times. Boaz, after all, did not leave.

This is a personal story of plain people; no heroes here.  The story is serene and pleasant.  It's about family, hard work, a community, friends, and the plan of God at the working level.

Elimelech was probably from one of the older established families.  In verse 2 his family are called Ephrathites.  The Jewish Midrash has an interpretation of Ephrath which means "aristocrats".  And the fact that Naomi drew so much attention when she came back indicates she was well known.

The word "to sojourn" is the usual Hebrew word for a being a resident alien and indicates that there was no thought of their staying in Moab permanently. Note: the family shares the fathers prosperity or his poverty, his blessing or his suffering.

Ruth 1:2,3

And the name of the man was Elimelech (God is King), and the name of his wife was Naomi (pleasant; delightful), and the name of his two sons, Mahlon (weak; sickly) and Chilion (failing; pining); Ephrahthites of Bethlehem-Judah, and they came into the country of Moab and continued there. And Elimelech, Naomi's husband, died; and Naomi was left, and her two sons.

Topic: BETHLEHEM

We don't know how long they were in Moab or what they did up until Elimelech's death. This is a devastating event.  Women in those days were entirely dependent on the men in their lives, because they had very few alternatives in the supply of their daily needs.

But at this point, Naomi still has her two sons on whom to depend.

Ruth 1:4 

And they took themselves wives of the women of Moab; and the name of the one was Orpah, and the name of the other, Ruth; and they dwelled there ten years.

[ Which man married Ruth? The answer is in RUTH.]

The family has settled in for a long stay.  If they had planned to go back to Judah within a couple of years, marriage probably would have been put off.

There was no law against marrying Moabites.  The prohibition was against marrying Canaanites, Deut. 7:3, and Moab was not in Canaan.

There was a prohibition against allowing Moabites into the congregation, Deut. 23:3, and it seems that the offspring of such a marriage would have been prohibited from becoming a member of the congregation.  Jewish theologians suggest that this prohibition was limited to males, so that there was no legal problem of a Jewish man marrying a Moabite woman.  This seems reasonable since there was no stigma placed on David because his great-grandmother was a Moabitess.

There would often have been spiritual fallout, however, in such marriages, because Moabites were idolaters, and the worship of Chemosh was particularly perverted. Remember that one of Solomon's many wives was Moabite, and she led him into idolatry.

Topic: THE SONS OF NOAH

Topic: THE MOABITES

Ruth 1:5 

And Mahlon and Chilion died also, both of them, and the woman was left of her two sons and her husband.

This is a very distressing situation.  The death of her sons has left Naomi destitute.

The Talmud regards this as punishment for leaving Judah in the first place, but there is nothing specific in this book to indicate divine discipline (chastisement).

For one thing, Elimelech may not have been moving his family out of a place of spiritual blessing (Judah).  If the example of the time of Gideon is any indication, most Israelites worshipped Baal and other idols during much of the period of the Judges.  So there may have been no more spiritual life available in Judah than in Moab.

Naomi now has no land, no money, and no prospects.  She is totally indigent.

She cannot expect support from the Moabites; they are not of her people.  There is no employment for her outside of a family situation.  Her only hope is to make it back to Bethlehem where there is enough to eat and where she can count on the charity of the people.

Ruth 1:6 

Then she arose with her daughters-in-law, that she might return from the country of Moab; for she had heard in the country of Moab how the Lord had visited His people in giving them bread.

The word "visited" is used here in the sense of God's bringing blessing, the end of the famine.  The bread that is now available is regarded as the gift of God.  It is a word which refers to divine activity.  (In Jer. 25:12, by contrast, God's "visit" is in the sense of bringing punishment.)

When God visits, everything depends on the state of affairs that He finds.  The implication of this word is that we must not presume on God.  He will bring blessing if He can do so without compromising His character.  In Grace and in Love, God finds a way to bless.

Ruth 1:7 

Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.

It does not take them long to get their things together.  They are leaving with what they can carry.  They walked along the road together a ways before they split up to go their separate ways.

Ruth 1:8

And Naomi said unto her two daughters in law, Go, return each to her mother's house: the Lord deal kindly with you, as you have dealt with the dead, and with me.

This is the first use of dialogue in the book.  Dialogue is used in 52 of the 88 verses in Ruth.

When they had gone a short distance "on the way" to Judah, Naomi encourages the younger women to leave her and to return to their own homes.  It is not part of her plan to involve them in a change of culture; so she tells them to return each to her mother's home.

Possible reasons why Naomi told them to stay in Moab:

•     Prejudice against non-Jews in Palestine.

•     Prejudice against Moabites in particular, Deut. 23:3 ff

•     There are no prospects for young widows of any nationality. They have better prospects for marriage and a living with their own families

•     Naomi is now poor and unable to care for them.

Some commentators blame Naomi for encouraging them to stay in sinful, pagan Moab.  But the context of Ruth, and particularly Naomi's own words, indicate that Naomi understands certain Grace principles of establishment and does not hesitate to express them.  For example, Naomi prays that Jehovah will deal kindly with them.  She does not say that Chemosh, the Moabite god, would look after them.  She uses the personal name of the God of Israel.  She never gives consideration to any other god.

The phrase "deal kindly with" represents a Hebrew expression which is often translated "with loving kindness".  It is a word which sometimes means something like "loyalty", and sometimes like "love".  In the O.T. it is often related to the Covenants and God's loving relationship with His people

Jehovah is a faithful and loving God and Naomi knows that He will deal lovingly with the daughters-in-law.

Ruth 1:9 

The Lord grant you that you may find rest, each of you in the house of her husband.  They she kissed them; and they lifted up their voice, and wept.

Naomi adds a prayer for their future prosperity, praying specifically that Ruth and Orpah will remarry.  Marriage is the only career open to them.  And what else did they have to look forward to other than to share Naomi's poverty?

Rest" implies a home, in this context.  Finding a husband and a home will provide security.  But to the Hebrew, the word "rest" means much more in terms of spiritual security and the blessing of the Lord.

Topic: FAITH-REST (Trust in God, leading to peace)

READ Joshua 21:43 to 22:6

They kiss each other farewell.

Naomi, Ruth, and Orpah start the 40+ mile trek back to Canaan. The next verses show Ruth and Orpah (the two widows of Elimelech's sons) making some crucial decisions, decisions which send them on different courses of life. Orpah returns to Moab with its pagan religion and culture; Ruth goes on to a life of blessing and prosperity, and to a place of honor in the line of King David and the Lord Jesus Christ.

Ruth 1:10

And they said unto her, Surely we will return with you unto your people.

At this point, both Ruth and Orpah agree - they both thought of going to Judah with Naomi. They were adults, and in that society they were free to choose. There is no obligation to return to Moab.

As we will see, Orpah decided to return to the protection of her home and family, which in itself is not wrong. But she had as much information as Ruth did about God, His provision, and His people in Judea. Ruth's choice was not the "safe" one, but a stepping out in faith, with only enough doctrinal "light" for the first few steps of her path.

Ruth 1:11 

And Naomi said, Turn again, my daughters: why will you go with me? Are there yet any more sons in my womb, that they may be your husbands?

Naomi will not commit them to an uncertain life. Naomi herself is not a strong woman of faith, as shown in the final verses of this chapter. She is frightened and has little concept of God's plan or provision. She thinks that Ruth and Orpah are young enough to remarry and find security in Moab.

Naomi is too old for marriage. She refers here to levirate marriage, marriage with a kinsman to preserve the name and inheritance of the dead. She is certainly familiar with the principle, and she knows kinsmen who would be qualified, as we see in the next chapters. But she is of such an age that there is very little prospect that a kinsman will marry her in Bethlehem. She is sure that she is in for a life of poverty and uncertainty ("The Lord has brought me home again empty.")

Read Deut. 25:5-10 on levirate marriage.

At this point there is also a levirate marriage prospect for Orpah and Ruth.  Mahlon and Chilion had also died childless; and their widows might normally have looked to marrying kinsmen as a means of support and to have children.

Ruth 1:12 

Turn again, my daughters, go your way; for I am too old to have a husband. If I should say, "I have hope", if I should have a husband also tonight, and should also bear sons:

Naomi then takes a different line in trying to persuade the young women to stay in Moab. She says "Even though I were married right now and had baby boys, you could not wait until they were grown." Naomi is clear that there is no point in their going with her. Notice that she does not hold out any prospect of their marrying anyone outside of the immediate family. This is probably because of the prejudice against non-Jews in Palestine.

Ruth 1:13 

Would you tarry for them till they were grown? Would you stay for them from having husbands? Nay, my daughters, for it grieves me much for your sakes that the hand of the Lord is gone out against me.

The word "nay" has a ring of finality to it. This is not an easy decision for her, and she goes on to express regret. The phrase "it grieves me much" is better translated "it is very bitter to me." The complete phrase would go "It is far more bitter for me than for you.

The two young women had "just" lost a husband, while Naomi had lost a husband and two sons. Moreover, Ruth and Orpah had some hope of remarriage, security, and happiness. But Naomi seems embittered by the thought that she has only old age, poverty, and living on charity to look forward to.

Topic: OLD AGE

Here we get a glimpse of Naomi's mental attitude of blaming God. There is nothing in the context to indicate that she considers these circumstances to be God's punishment for something. Naomi knows that God is a sovereign God, and that nothing happens by chance. She thought that God was to blame for her misery; she may have thought that He was punishing her for something, although there is no idea of divine discipline in this context.

The phrase "the hand of the Lord" is an anthropomorphism used fairly often in the Bible. The Old Testament particularly uses parts of the body freely to express the activity of God. So we have "the eye of the Lord, "the hand of the Lord", "the ear of the Lord", etc.

Naomi thinks that God has acted against her. Part of her reasoning, then, may be that it would not be good for Ruth and Orpah to accompany her, because she was not in favor with God.

Ruth 1:14 

And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave to her.

This was the kiss of farewell for Orpah. Naomi's words had sunk in, and there was a reaction from each of the young women.

Orpah is often blamed for her decision here, but there is no real cause to criticize her. First, she was persuaded by the counsel of someone who had her best interests in mind, Naomi. Second, she was not wrong to go back to her family. We don't know whether she was a believer in Jehovah.

While we should not be too quick to blame Orpah, at the same time we must notice that Ruth was not so easily persuaded. She had given her loyalty to Naomi (in marrying in to the family), and she would not lightly withdraw her loyalty.

Ruth's was a tough decision. It involved forsaking her family, forsaking her prospects of marriage in Moab, forsaking her religion and culture, and placing trust in God. But her subsequent reputation and personal testimony in Bethlehem bears out that she had placed conmplete trust in the God of Israel and had decided to take shelter "under His wings".

Ruth 1:15

And she said, Behold, thy sister-in-law is gone back unto her people, and unto her gods: return thou after thy sister-in-law.

Naomi uses the example of Orpah to induce Ruth to do the same.  The reference to returning to "her gods" may point to a belief that there was a certain connection between a god and the territory where the god was worshipped, so that a god could only be worshipped on the soil of its own country.

In 2 Kings 5, Naaman the Syrian, having become a worshipper of Jehovah, took "two mules' burden of earth" with him, in the mistaken assumption that he would need it to be able to worship Jehovah in Syria.

But this idea was not held by everyone. So we see that Solomon worshipped the Moabite God, Chemosh, on the soil of Judah.  And Naomi had no such idea, because she had made it plain that she was aware that God was just as active in Moab as in Juday. So her words need mean no more than that Moabites were Chemosh worshippers.

Topic: THE MOABITES

Ruth 1:16,17

And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest I will go; and where thou lodgest I will lodge: thy people shall be my people and thy God my God:

Where thou diest, will I die, and there will I be buried: The Lord do so to me, and more also, if ought but death part thee and me.

This response of Ruth's is one of the classic expressions in history of faithfulness and loyalty.  She first tells Naomi to stop pleading with her to leave. Then she affirms her determined decision to go where Naomi goes.

Ruth knows that this means she will be cut off from her own nation; but she is willing to make Naomi's people her own.

Her decision is also that in favor of Jehovah, and against the gods of Moab. Naomi's God will be her God. Some people say that she rates friendship above faith; but in verse 17 she affirms her faith in God and her yieldedness to His sovereignty.

Her views of religion might not be clear: but it is evident that a principle of vital godliness was rooted in her heart, and powerfully operative in her life. In fact, she acted in perfect conformity with that injunction that was afterwards given by our Lord, "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple"  (Charles Simeon in Horae Homileticae, III, 1847.)

Ruth will stay with Naomi until death. There is reason to believe that Ruth was also motivated by convern for Naomi and that she was determined to care for her mother-in-law. (Ruth 2:11,12)

The reference to burial was a reflection of the great importance placed by Eastern people in being buried in the proper location, a location that has significance. (Note that Abraham purchased a burial site from the Hittites.)

Ruth's calling down punishment on herself as a form of an oath does not specify the type of punishment. Perhaps the phrase was accompanied by a gesture.

Ruth 1:18, 19

When she saw that she was steadfastly minded to go with her, then whe left speaking unto her.

So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi?

Naomi was impressed and persuaded by Ruth's impassioned speech. She accepted the situation and stopped trying to convince Ruth.

The journey back to Bethlehem is not described. It would have been a walk of about 40 miles, the two women carrying as much as they could with them. It could have taken as long as three or four days.

The reception of the widows is described, however. They receive a welcome, but Naomi could not help contrasting her present difficult condition with the way she was when she had left ten years earlier. But she was familiar enough to be recognized.

The whole village was excited and involved, although mostly the women. The verb "they said" is in the feminine gender. The men were undoubtedly working in the fields.

The years had probably dealt harshly with Naomi. There is no doubt that ten years of toil and a great deal of sorrow would change anyone's appearance in the best of circumstances.

RUTH 1:20-22

And she said unto them, Call me not Naomi,  call me Marah: for the Almighty hath dealt very bitterly with me.

I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?

So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of the barley harvest.

Marah" means "the bitter one". Recall the first stop for the Jews in their wilderness wanderings was Marah, the place of bitter water.

When Naomi said she was "full", it was not in money and property, but in the possession of a husband and two sons. She was a rich mother, but now all that makes her heart glad has been taken from her, so she is now "empty".

Naomi is undoubtedly exhausted, physically and emotionally. She has lost everything, and she has no hope of any recovery. It is one thing to be able to rejoice in the prosperity the Lord provides, or when testings are relatively light. But the great tests of poverty, deprivation, tremendous sorrow require great maturity and experience of faith in God if they are to be experienced without bitterness and mortal fear.

The account of Naomi and Ruth's journey back to Bethlehem draws to a close here. The events of chapter 2 are introduced in 1:22 with a reference to the barley harvest. The harvest in Judea began with the barley harvest. Leviticus 23:10,11.

Ruth, Chapter 2

Ruth 2:1

And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.

This chapter gives us a look at the life of the poor in ancient Palestine.  There were not many ways for widows to make a living. One method open to them was that of gleaning in the fields at harvest time.

It was laid down in the law that a landowner must not reap the land to the very borders, nor was he to pick up what was left after the reapers had gone through.

Read Leviticus 19:9,10 and 23:22

If a reaper forgot a sheaf of grain and left it there in the field, he was forbidden to go back for it. (Deut. 24:19)  In such ways provision was made for the poor. They could go through the fields or the vineyards of grapes or olive orchards and glean what they could.

It was a good thing that Naomi and Ruth arrived in Bethlehem at the beginning of the barley harvest, for it enabled them to get some food right away, probably lentils and barley at first; and the wheat harvest was only a few weeks away.

Topic: AGRICULTURE IN PALESTINE

Boaz is now brought on the scene. He is a kinsman, but his exact relationship is not defined. He was not a direct relation of Naomi, but of her husband, Elimelech. In fact, if he had been Naomi's kinsman he could not have helped her as "kinsman-redeemer". He was also not the closest relative; as you see by reading ahead Boaz told Ruth that there was a "kinsman closer than I".

The expression "might man of wealth" is translated elsewhere in the Old Testament as "mighty man of valor". So we get the force of the more modern word "knight". He would have been a warrior in time of conflict, but in peace he has a different kind of influence.

Boaz would have prominence by reason of his direct descent from Judah, if for no other reason. So he appears here as a solid citizen, a man of influence and integrity in the community.

Ruth 2:2

And Ruth the Moabitess said unto Naomi, let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.

Ruth takes the initiative now by suggesting that she go to the field to glean.

The author does not lose sight of Ruth's origin in this book. Of the twelve uses of Ruth's name, five have the word "Moabite" attached to them.

There is no loss of pride in gleaning. Gleaning is honorable work, a grace provision of the Lord for poor people.  Where the Lord provides prosperity in a community, there is enough in the leftovers to care for the indigent.

Ephesians 4:28, "Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth.

The principle is that prosperity comes to an individual so that provision might be made for those who are in genuine need of help. Gleaning is true charity, but it is charity that requires the able-bodied to work and maintain self-esteem.

Both the rich and the poor trust God for the provision He makes for them.

The situation is that all the farmers work in one large field. Ownership is vested in parts of the one big field.

Ruth will try to find a sympathetic farmer to glean with. While the law applied to everyone, a hostile or greedy landowner could break the law or find ways to make life miserable for the gleaners. And Ruth was undoubtedly aware that she could run into some prejudice because of her nationality.

There are always plenty of reasons a person can find for hoarding his goods to himself. The history of the Jews has plenty of examples of how people developed ways to get around the laws of God. Making life hard for gleaners was just one of them. The plan of God works best in the presence of obedience to His laws and a willing heart.

Ruth 2:3

And she went, and came, and gleaned in the field after the reapers: and she happened to come to a portion of the land belonging to Boaz, who was of the kindred of Elimelech.

She probably went gleaning several days before she came to Boaz' field; it says she "went and came". It's possible that she tried several places before she found friendly people.

Ruth did not know the people or the property owners. So it was apparently by chance that she was working in Boaz' portion of the fields.  But men do not control events; the hand of God is behind events as He works out His purpose.

God is in all these happenings which lead up to the marriage of Boaz and Ruth, the birth of Obed, and the continuation of the royal line from Judah through David to Christ.

Ruth 2:4

And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, the Lord bless thee.

Boaz lived in Bethlehem and came to his fields after the reapers had started for the day.  He had a friendly relationship with the workers who were employed by him. His greeting, and their reply, indicates that Boaz' spiritual life extends into his everyday affairs.

The greeting was probably a common one; but coming from a devout man it would have had a great deal more meaning.

In our generation, many Christians tend to stratify their lives, to separate the secular from the religious.  For them, there is a time to work, a time to play, and a little time for the Lord. Many times such a Christian's spiritual life is perfunctory.

The Jew in Palestine, however, was reminded of his relationship to the Lord, of his obligations, and of the standards the Lord had set for his life. Almost every day had its ceremony, its sacrifice, its fast, or it celebration.

But some people find these practices boring, inconvenient, and expensive. It would have been very frustrating to the person whose heart is not in it.  Some Jews in ancient times, like their brethren in modern Christianity, sought every excuse to neglect their duties, to slide by the obligations, to get by with not attending, not paying, not obeying.

But Boaz is an example of a man who thrived under the Lord's leading and fellowship. In his attitude toward others, his care for Ruth and Naomi, and in his attitude toward his servants can be seen his gracious and loving character.

Ruth 2:5

Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?

It would not be difficult for Boaz to notice that there was a new face among the gleaners. We should not suppose that this question indicated any more than curiosity.  Boaz' interest in Ruth became more keen when he found out who she was. But even then we should not presume that this was love at first sight.

The word "servant" and "damsel" are the same Hebrew word in masculine and feminine. The term is used frequently for "servant", male and female. Boaz is inquiring as to Ruth's owner, in case she was an indentured servant. This concept is explained in the topical study referenced here.

Topic: SERVANTS AND SLAVES IN PALESTINE

The Christian believer is to have an attitude of submission toward the Lord as of servant to master.

Psalm 132:2, "As the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that He have mercy upon us.

Proverbs 27:18, "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored.

There is great delight in serving God, and great reward.  There is no shame in being the servant of a great and kind man like Boaz. Nor is there shame in being the servant (slave) of God. The apostle Paul often referred to himself as a slave of Jesus Christ, and he spoke with great satisfaction.

Titus 2:9,10  "Exhort servants to be obedient unto their own masters, and to please them well in all things, not answering again, not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

Ruth 2:6,7

And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab.

And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued from the morning until now, except that she tarried a little in the house.

The indication is that the story of Naomi's return, accompanied by Ruth, was by now well known. It would have been significant enough in any small community like Bethlehem. And there was the added interest in Ruth's decision to come with Naomi, something that undoubtedly was very unusual.

The servant reported that Ruth had approached him on this day to ask about gleaning there. She did not demand her rights to glean; but she was "seeking one in whose eyes" she would find graciousness.

She worked diligently, resting only for a little. These is difficulty with the phrase "she tarried a little in the house" because it is not known what the house might be. She wouldn't have gone all the way back into town to rest at home. Neither is it likely that there was a permanent house next to the field. This may have been a temporary tent or shelter set up to provide a resting place for workers.

Topic: FAITHFULNESS OF GOD

Ruth 2:8

Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens:

Boaz knows by now that Ruth is a kinswoman by marriage. The most that we can see in this passage is that Boaz takes extra concern for Ruth because she is a member of his extended family. We see that he is a gracious man and would allow any poor person to glean in his fields. But he obviously is making special provisions for Ruth.  Boaz also gives Ruth extra status by advising her to stay with his maidservants.

But, again, love at first sight is not in the picture here, Hollywood movies notwith-standing. We cannot infer more than that Boaz is making extra provision for a member of the family.

He cares for her as one of the family. She will be able to glean enough during the barley and wheat harvests to provide for herself and Naomi for many months.

Topic: CHRISTIAN AT WORK

BOAZ

The book of Ruth gives us an intimate look at social and family life in Judea during the time of the Judges. It is always profitable to meditate on a narrative like this, with the objective of seeing what examples of grace thinking and behavior we can see.

Try to think of Boaz living under the obligations of taxation and care of the poor. What would his attitude have been toward tithing? What would his thinking been when faces with the social oblication to provide for the needs of poor, landless people? Read the article on Levitical sacrifices to get an idea of Boaz' obligations.

Topic: LEVITICAL SACRIFICES AND OFFERINGS

Boaz would have had to give 10% of the harvest he was gathering to the priests; in some years it would have been 20% or more.

He would already have given a first-fruits offering - determined solely by his own generosity, since the amount was not specified.

Then, even though his taxes and offerings might have been as much as 30%, he was expected to leave grain in the field for gleaners!

Note: He would not tithe on what was left in the field for gleaning. Ruth and Naomi would tithe on that - 10% of six ephahs is 0.6 ephahs.

Boaz was very gracious; and I can't imagine Boaz whining about having to pay tithes. He seemd to be a man who understood that God had to prosper him first before he would have anything to pay taxes with.

Bethlehem had recently been through a desperate famine. It's likely that Boaz went for years with very low taxes to pay, because of the very meager harvests. He would have been glad to pay high taxes.

Remember - Naomi had heard in Moab that the Lord had visited His people in giving them bread. I don't think she said "Well, that just means that taxes are going up in Judea!"  No - she got herself and Ruth back to Bethlehem as soon as she could - is was the place of provision for them

Ruth 2:9

Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art thirsty, go unto the vessels, and drink of that which the young men have drawn.

-The women workers were probably those who tied the bundles into sheaves, while the men would do the reaping with scythe and sickle. The men and women worked in the fields together because of the urgency of getting the job done.

Boaz also arranges for Ruth's protection. The other gleaners might be inclined to resent Ruth's being given such privileges and might repulse her if she came too close to the harvesters. Ruth might also be exposed to rude talk and even mishandling. However, Boaz guarded against this possibility by his instructions. As an employer, he has taken an iron stand against bad behavior, as a protection for the somen workers.

Boaz' kindness does not stop here, however. Ruth is invited to drink water from the jugs the young men have filled at the well. This water was probably carried from the town, or there may have been water nearby.  Valuable time would be lost if Ruth had to draw her own water; so Boaz was offering her this additional kindness.

Ruth 2:10

Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou should take knowledge of me, seeing I am a stranger?

Bowing to the ground was a token of gratitude and humility. Ruth recognized that Boaz was doing more than was strictly required, and she was grateful accordingly.  She was content to take a place among his servants; she did not presume on his kindness. Yet she wonders why Boaz is showing such kindness, expecially to a foreigner.

Ruth 2:11

And Boaz answered and said unto her, It has been fully showed me, all that thou hast done unto thy mother-in-law since the death of your husband: and how thou hast left thy father and mother, and the land of thy nativity, and are come unto a people which you knew not heretofore.

Ruth has left everything to follow the Lord. There is often a tremendous wrenching away from the past that a believer faces when he commits himself to the Lord.  Some tough decisions have to be made in many areas of life.

Decision breaks may have to be made with family, friends, religion, social life, career, and the pursuit of wealth and the good life. One's activities in Christian service will take up time which would have been devoted to self improvement. All of this requires a sacrificial attitude and resolute determination.

Read Luke 5:10-18

Phil. 3:8, "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but refuse, that I may win Christ.

Ruth 2:12

The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.

This verse is a sort of prayer, spoken to Ruth, but with the acknowledgment that the recompense, the reward, are from Jehovah.

Boaz knows that faith in God always has a full reward.  He is a mature man in the sense of Titus 2:2. He is "sound in faith" because of years of experience in trusting the Lord and seeing God keep His promises

So Boaz does not hesitate to tell Ruth that she has done the right thing in trusting Jehovah.

Topic: FAITH

Read 1 John 3:16-19

Read James 2:15-18

Boaz knows that his prosperity has come from God; and he knows that the Lord will supply his needs in the future. He does not have to hoard all his money and goods to be sure to have a good retirement, so he can be a channel of grace blessing.

Read Proverbs 11:24-26

See also Prov. 13:20,21; Luke 14:12-14; Psalm 36:7,8; 41:1; 57:1; 63:6,7; Prov. 3:9,10; Isa. 58:10; Matt. 23:37.

Ruth 2:13

Then she said, Let me find favor in your sight, my lord: for that you have comforted me, and for that you have spoken friendly unto your handmaid, though I be not like unto one of your handmaidens.

Ruth is astonished, and very happy! This is the first cheerful thing that has happened to Ruth since she first appeared as a widow in Moab. Ruth remembers that she is a foreigner, a stranger among the other servant women.

Ruth 2:14

And Boaz said unto her, At mealtime come here, and eat of the bread, and dip your morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was satisfied, and left.

The parched grain consisted of fresh ears taken from the new barley crop and roasted in a pan. Or, as described by W. M. Thompson...

A quantity of the best ears are plucked with the stalks attached. These are tied into small parcels. A blazing fire is kindled with dry grass and thorn bushes, and the grain is held in it until most of the chaff is burned off. The grain is roasted enough to be eaten.

Ruth's place beside the repears shows that she was an accepted member of the group now. This place of some honor was more than just a courtous gesture, however, for the context indicates that she had plenty to eat, with quite a quantity left over, as verse 18 shows.

Note: the verb "reached" is unusual. It may have something to do with the preparation of the food; and it may mean to "heap up" a portion in the serving of food.

Ruth 2:15, 16

And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not?

And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.

These directions went considerably beyond the normal generosity and compassion Boaz might have shown to any poor person. Now that he knows who Ruth is, he has a particular interest in her. As we see in this passage, he was well acquainted with her loyal support of Naomi and with her love of the God of Israel.

The young men were instructed to allow her to glean among the harvested sheaves themselves, which usually would have been forbidden to gleaners. Gleaners were supposed to go over the fields only after the reapers had finished their work. Boaz was going beyond the legal rights of gleaners.

But he goes even farther (v.16). The Hebrew word for "bundles" is rendered "handfuls" here. Perhaps the bundles had not been tied yet. Boaz tells his servants that he wants Ruth to be able to gather grain from the harvested crop, and that she is not to be reprimanded.

Ruth 2:17

So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley.

When Ruth finished the day's work, she knocked out the grain from the barley ears. She would have gathered up the grain itself into her garment. She had 20 to 25 pounds of grain (1 ephah = 4 gallons English). This is a great deal of grain for one day's gleaning. Two things are apparent: Boaz' servants had obeyed him, and Ruth had worked hard all day.

Ruth 2:18

And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved after she was sufficed.

Ruth took the results of her labor into Bethlehem and to her home, and she showed Naomi what she had gleaned.

She also produced the food that she had saved after having finished the midday meal and gave it to Naomi. Nothing goes to waste in this frugal economy. It is likely that Boaz, in "reaching her parched corn" was deliberately making provision for Naomi from the noon rations.

Ruth 2:19, 20

And her mother in law said unto her. Where hast thou gleaned today? and where wroughtest thou? blessed be he that did take knowledge of thee. And she showed her mother in law with whom she had wrought, and said, The man's name with whom I wrought today is Boaz.

And Naomi said unto her daughter in law, Blessed be he of the Lord, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsman.

Naomi must have been astonished at the amount of grain that Ruth had brought home. She conjectured that Ruth had been working for a generous landowner, and she praises the man for his generosity, whoever he was.

Then, of course, Ruth told Naomi that she had worked in Boaz' field, whereupon all is clear to Naomi. This news causes Naomi to break out in praise of God, and it is at this point that the seed of the plan is planted that Naomi will put into action in chapter 3.

Naomi speaks of God's care for the living, herself and Ruth, and the dead, Elimelech and his sons, whom Jehovah cares for by making provision for their widows through Boaz. And Naomi prays that Jehovah will bring honor to Boaz for his gracious care for his relatives.

Note: the Hebrew scholars acknowledge that the construction "who has not left off his kindness" could have as antecedent either "he", Boaz, or "the Lord". The sense of this passage seems to favor the latter, that it is Jehovah who is the ultimate provider for them.

Ruth 2:21-23

And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.

And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field.

So she kept fast by the maidens of Boaz to glean unto the end of the barley harvest and of wheat harvest; and dwelt with her mother in law.

Ruth continues her report to Naomi, that Boaz had invited her to glean exclusively in his fields until the end of all harvesting.

Naomi was very satisfied with the arrangement, which was probably far more than she expected, especially considering her frame of mind when she first returned from Moab. She advised Ruth to continue working in Boaz' fields, which she did. And it was during this period, perhaps late in the harvest season, that the events of chapter 3 took place.

Ruth, Chapter 3

Ruth 3:1

Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?

The book of RUTH now moves towards its climax, the marriage of Ruth and Boaz. Naomi takes some thought about Ruth's future and arranges things with the result that the marriage eventually takes place.

There is only a small amount of other source material which deals with the peculiar events described.  But this record is from the Word of God, so we are at least certain that it is genuine. We may suppose, however, that this was not a unique happening.

Naomi says "shall I not seek rest for you", which means "I want to see you settled in life." The two women have a precarious position in life; the position of unprotected widows in the ancient world was usually very hard. And gleaning is at best a haphazard livelihood only meant to be temporary. So Naomi looks for something better.

This is amplified by the phrase "that it may be well with thee": Ruth's marriage would certainly change both their lives for the better.

Ruth 3:2

And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnows barley tonight in the threshing floor.

Naomi introduces the next logical step. Boaz was technically Elimilech's kinsman, therefore Naomi's by marriage. He was Ruth's kinsman in a more remote way.

Threshing was often down in late afternoon and evening, when a wind might arise to separate chaff from grain. The threshing floors of Palestine were made in an open area, outdoors, of level places stamped down to make them hard.

Ruth had been working with his servants, in fact she has received marks of special favor from Boaz. So the man to whom they are going to appeal is known to be of good character and generous. He is a principled man

I have unanswered questions here. Perhaps a reader can supply some answers for me.

Why did Naomi not make application to the nearer kinsman who is identified in chapter 4? She surely knew the other man; Bethlehem is simply too small a community for her not to have known the nearer kinsman.

Was she aware of the impediment to marriage with the other kinsman (see Ruth 4:6)?  Did she expect Boaz to be a better risk? Or did she expect Boaz to persuade the other kinsman to do his part?

[I attribute the following comments regarding legal aspects of life among the Jews to Keil and Delitzsch, "Commentary on the Old Testament, Volume II", p. 481 ff.  I have paraphrased the section, omitting some parts. wd]

Certain legal relations came into consideration here. According to the laws of the theocracy, Jehovah was the actual owner of the land which He had given to His people for an inheritance. The Israelites merely had the use of the land which had been given them for an inheritance. The existing possessor of the a portion of land could not part with it or sell it, but it was to remain in his family forever.

When anyone was obliged to sell his land, such as by reason of poverty, it was the duty of the nearest relation to redeem it. But even if it should not be redeemed, it came back, in the next year of jubilee, to its original owner, or heirs, without compensation.

No actual sale took place in our sense of the word. A sale was actually just a lease, or the sale of the yearly produce of the land until the year of jubilee.

See Leviticus 25:10-28.

There was also an old customary practice, which had received the sanction of God through the Mosaic law, of Levirate marriage, or the marriage of a brother-in-law. Genesis 38.

That is, if an Israelite who had been married died without children, it was the duty of his brother to marry the widow, his sister-in-law, that he might establish his brother's name in Israel by begetting a son who should take the name of the deceased brother, that the name should not become extinct in Israel.

This son was then the legal heir of the landed property of the deceased uncle.

Deuteronomy 25.

The Law imposed this obligation upon the living brother, but it allowed him to renounce the obligation if he would take on himself the disgrace connected with such a refusal (Deut. 25:7-10).

The Mosaic Law does not connect these two institutions, but it was very natural to place the Levirate duty in connection with the right of redemption. And this had become the traditional custom.

The Kinsman-Redeemer

According to the laws regarding punishment and retribution for crime, when a person was assaulted, robbed or murdered, it fell to the nearest kinsman to bring the criminal to justice and to protect the lives and property of relatives. This obligation was called "redeeming", and the man who was responsible for fulfilling this duty was known as a "redeemer" (Heb. go-el).  The job of redeemer would fall to full brothers first, then to uncles who were the father's brothers, then to full cousins, and finally to the other blood relatives of the family (Lev. 25:48).  The kinsman-redeemer of the Old Testament was a type of the Lord Jesus Christ as Redeemer.  There were four requirements for the redeemer, both in the type and in Christ:

1.    The redeemer must be a near kinsman.  To fulfill this Christ took on human form.

2.    The redeemer must be able to redeem.  The price of man's redemption was the blood of Christ (Acts 20:28; 1 Pet. 1:18-19).

3.    The redeemer must be willing to redeem (Heb. 10:4-10).  Christ was willing to be our Redeemer.

4.    The redeemer must be free from that which caused the need for redemption; that is, the redeemer cannot redeem himself.  This was true of Christ, because He needed no redemption.

READ Ruth 3:9-13; 4:1-11.

The nation of Israel as a whole required a Redeemer to redeem the lands which had been taken over by foreign powers, so they looked to Jehovah to become their go-el.  The period of exile gave an even greater force and meaning to the term "redeemer" than it had before; and the book of Isaiah contains nineteen of the thirty-three Old Testament references to God as Israel's covenant redeemer.

Topic: REDEMPTION

Ruth 3:3

Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking.

Naomi instructs Ruth as to her preparations; she is to look her best. Her best clothes would be none too fancy. But it appears they were able to afford a little perfume, as the word "anoint" indicates.

Some commentators note that a large mantle would have been included in this clothing. This is quite likely, because we know that she was able to carry home a large amount of grain which Boaz gave to her; and grain was often carried in a mantle which would be formed a bag for carrying things.

Ruth 3:4-6

And it shall be, when he lies down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.

And she said unto her, All that thou sayest to me I will do.

And she went down unto the floor, and did according to all that her mother in law bade her.

Ruth is to remember where Boaz lies down so that she can later go and lie down at his feet. Maybe she was to uncover his feet so that he would wake up when they got cold. In any case, the position at his feet is the lowly one a petitioner would take.

The whole action represents Ruth's request to Boaz that he act the part of a kinsman to her.

Commentators are agreed that Ruth has marriage with Boaz in mind, although Naomi must have told her by now of the nearer kinsman. Maybe she was aware of the other kinsman's problem and that Boaz would end up being the correct man to approach. That would make Boaz' subsequent legal dealings with the kinsman just a formality; but perhaps the formality was required in any case.

Why this particular method of approach we don't know. The symbol of Boaz mantle being place over Ruth is not uncommon; there is a lot of symbology in the Bible taken from clothing. Throwing the garment over the woman might have signified claiming her as wife.

Ruth's simple reply shows her trust in Naomi and submission to her. Ruth is perfectly in tune with the plan of God. She honors her parent. She is aware of the channel of divine guidance provided through established family authority. She knows that the place of blessing is found in submission.

This story provides examples of how well the Israelites understood principles what had been instituted by God. The first example we have is in Naomi and Ruth's refusal to appeal for charity but to work for a living even though they had rich relatives.

The second example is that Ruth, although a grown woman, listened to Naomi's advice and followed it.

Ruth 3:7

And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down.

This section of Ruth tells how Ruth carried out the instructions of Naomi, and how Boaz received her. Boaz is shown quietly handling the situation like a gentleman. He is neither an old fool nor a country bumpkin. He has dignity and restraint. He does not appear to be shocked, although he was startled to be awakened like this in the middle of the night.

At harvest time people would camp out. Boaz would have had a place to himself, with his servants sleeping at other places in the vicinity.

The word "softly" means "quietly". It was used of David when he stole in and cut a piece from Saul's robe (1 Samuel 24:4). The narrative does not say that she waited for a time before going close to Boaz, but she must have, because Boaz was asleep when she came.

Ruth 3:8,9

And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.

Boaz was startled by something, so he turned, or bent over, and saw Ruth lying at his feet.

In reply to Boaz' question, Ruth identifies herself as a maidservant, again taking a lowly position. She acts toward Boaz in humility. And she looks for Boaz to take action because of who she is.

Ruth uses a very expressive metaphor here in asking him to spread his skirt over her. The word "skirt" here is in the plural, and in such a case it more often means "wings" than part of a garment. It may be that Ruth was saying "spread thy wings over thy handmaid", a very beautiful and delicate way for Ruth to express her wish.

She calls Boaz GO-EL, "near kinsman". This makes her request a formal one, and she's looking to him to resolve the legal question of redemption.

Keil and Delitzsch say that the word "skirt" refers to the corner of the counterpane, or blanket, which Boaz had over him. A man and wife sleeping together would share this blanket. Therefore, in those times, the act of covering Ruth with part of the blanket would have been symbolic of a proposal of marriage.

However, Boaz did not take this action. As we see further on, there was a legal question to be resolved before Boaz could marry Ruth. But Boaz does begin the process here which eventually leads to their marriage.

Ruth 3:10

And he said, Blessed be thou of the Lord, my daughter: for thou hast showed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

Boaz reply is immediate and positive. He calls down blessing on her; he thinks that Ruth has shown more kindness now than when she first came to the fields. The earlier kindness was that shown by Ruth in not leaving Naomi and in gleaning to provide for their needs. To this she has now added a further evidence of her regard for family relationships.

Ruth has not followed natural inclinations but has shown a responsible attitude to the family in looking to her GO-EL for marriage. Boaz was certain she could have married some other eligible young man in Bethlehem; but she did not let these types of personal inclinations rule her.

Comment: Headlong and headstrong decisions usually lead to sorrow.

Single men and women are well advised to wait for God's definite leading in matters of marriage. There are Bible principles and mechanics which, when understood and used properly, will allow God to bring about His will in marriage.

This passage illustrates very vividly and emphatically the benefits of following God's plan and waiting for God's leading.

A thoughtful mother will tell her daughter, "Wait for the young man to call you!”

Daughter: "But he won't call; then what will I do?”

Mother: "Then you don't have a date. It's not God's will; God knows that either you’re not ready for him, or he's not God's choice for you right now.”

Daughter: "But, what if he doesn't call ... what if nobody calls?”

Mother: "Then, you wait...”

Daughter: "But God is too slow. I don't want to wait...”

Mother: "If you don't wait for God's leading, you will suffer the consequences.”

Bill Gothard, "Institutes for Basic Youth Conflicts", says:

You are old enough to date when you have achieved the following three prerequisites:

1.  When you are aware of both the benefits and the dangers of dating.

2.  When you have personally worked out from Scripture a set of dating standards.

3.  When you have purposed that you will not lower these standards, even if it means losing dates.

Topic: PURITY in the Christian Life

Ruth 3:11

And now, my daughter, fear not: I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman.

Boaz tells Ruth not to be afraid, or anxious about the future; for he will do all that she says.  He gives as his reason that Ruth has an excellent reputation. She is well known to all the townspeople. The word "city" is literally "gate", the usual place of public assembly, the place for business, judgment, and receiving news.

The word "virtuous" is the same as was translated "wealth" in Ruth 2:1 where Boaz was introduced. It denotes ability, reputation, courage, attainment, as well as integrity of character, or virtue.  It is a word for comprehensive excellence. This word is used for the ideal woman of Proverbs 31 (31:10), and of her who is a "crown to her husband" (Prov. 12:4).

These qualities in the Christian life are a product of a person's love for the Lord and willingness to wait for and follow God's leading.

Topic: OCCUPATION WITH CHRIST

Topic: SEPARATION

Ruth 3:12,13

And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I.

Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: lie down until the morning.

Boaz affirms that he certainly is a kinsman; but he goes on to point out that there was a man nearer of kin then he. It seems unlikely that Naomi did not know this, although Ruth may have been unaware of the complexities of the family relationships and the legal implications.

There was a due order in these matters. In Deut. 25:5-10, it is the brother that is to marry the widow, and no mention is made of anyone else. If fact, the widow can humiliate him publicly if he refuses to perform his duty.

It would appear to be a matter of common sense, however, to allow for someone else in the family to perform this duty if the brother were incapacitated.  The next of kin had the privilege and responsibility, and only if he declined was it possible (and necessary) for another member of the family to take his place.

Boaz saw nothing wrong with Ruth's coming to him. He thought of it as natural and right, and as soon as he had got over his surprise, he dealt with matters in a straightforward manner. He was ready to carry out her wish as soon as circumstances would legally allow it.  And he made her a solemn promise to do so.

Topic: REDEMPTION

Boaz makes plain the order of things. He tells Ruth to stay where she is until morning, since she will be perfectly safe there until light of day. As it turns out, she didn't stay until daylight, but rose and left "before one could know another.

Ruth 3:14

And she law at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.

Ruth resumes her place at Boaz' feet until the morning. We don't know whether she was able to sleep, or lay awake the rest of the night. She was on her way before daylight.

What Ruth had done conformed to known custom; Boaz had no need to explain to others what she was doing, if anyone had noticed. Nevertheless, there were obvious reasons why it should not be published abroad that Ruth had been there that night. There was protection for Ruth's reputation; and there was the question of privacy for the transaction until time to make it a public issue (chapter 4).

There is no question of impropriety here. In fact, it is likely that if Boaz and Ruth had been suspected of wrongdoing, that according to Jewish law they could not have been married.

Morris quotes a portion of the Mishnah, Yeb. 2:8, that states if a man was suspected of having intercourse with a Gentile woman he could not perform levirate marriage with her. In its written form, this regulation is centuries later than the book of Ruth. But if it derived from ancient custom, it would have given Boaz added reason to exercise caution.

Ruth 3:15

Also he said, Bring the vail that thou hast upon thee, and hold it.  And when she held it, he measured six measures of barley, and laid in on her: and she went into the city.

Boaz does not want Ruth to go back empty-handed; so he provides her with another generous gift of grain. The amount mentioned is, literally, "six of barley", with no unit of measure given. 

She had carried home an EPHAH previously, on the day she first gleaned in Boaz' field. That was about 40 pounds. Six OMER of grain would have been about 2.5 gallons, or 28 pounds, so it's possible that was the measure. Or Boaz might just have used whatever scoop he had nearby to put some grain in her shawl.

Ruth 3:16-18

And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done unto her.

And she said, These six measures of barley gave he me; for he said to me, Go not empty to thy mother in law.

Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.

When Ruth returned home that morning, Naomi asked her "Who art thou?" Since she obviously knows Ruth, Naomi is undoubtedly asking about the results of the petition to Boaz, so that the question is "What are your circumstances?" or "What have you accomplished?" The question in Hebrew expects information about the condition of the person, rather than just identification.

Naomi would also have been encouraged to see another gift of grain from Boaz, which would mean that Boaz certainly would carry out the matter to the end they wanted. Boaz had said "Go not empty to your mother in law". Remember that Naomi said that "the Lord had brought me home again empty" (Ruth 1:21). Now, Naomi's empty days were over.

“Sit still..." This is advice to trust God and wait for Him to bring about His plan (Faith-Rest).

This confidence in Boaz is based on knowledge of his mature character, and of his ability to carry out what he had promised. He made no empty promises. He had the legal stature, the authority, and the substance to provide for everything.  Boaz is in view here as the redeemer, in type, the picture of the Lord Jesus Christ who first redeems the soul and then the body in the resurrection.

As in Titus 2:13, we are "waiting with keen anticipation..." for the appearing of Jesus Christ, and our hope is based on the character of God who has promised and will deliver.  Likewise, Naomi has confidence in Boaz, the kinsman-redeemer, to carry out his promise.

Topic: PROMOTION

Ruth, Chapter 4

Ruth 4:1

Then went Boaz up to the gate, and sat down there, and, behold, the kinsman of whom Boaz spoke came by, unto whom he said, Ho, such a one! Turn aside, sit down here. And he turned aside, and sat down.

This very colorful description is one of the few documents from the ancient world which describe how a legal process of this kind was carried out. Boaz first move was to go up to the gate of the town of Bethlehem and sit down there.

The gate of a town or village played a large part in the cities of Judah in these times. Excavations reveal that cities in Palestine were very closely built, with no large open spaces like the Roman forum or the Greek agora. There was some space at the gate for people to gather and do business, and the gate was the center of city life.

The gate was the place for any important assembly, but it was primarily for legal business. For example, the kings of Judah and Israel sat on thrones "in the entrance of the gate of Samaria" (1 Kings 22:10). Similarly, King Zedekiah sat "in the gate of Benjamin" (Jer. 38:7).

When Absalom wanted to take advantage of the way justice was administered, he "rose up early, and stood beside the way of the gate; and it was so, that when any man that had a controversy came to the king for judgment, that Absalom called unto him..."  (You can satisfy your curiosity about what happened next by reading 2 Samuel 15.)  :-)

The gate was the place to find the men with whom you had to do business. Amos speaks of "him that rebukes in the gate," and of the unjust judges who "take a bribe, and they turn aside the poor in the gate from their right." And he exhorts the people, "Hate the evil, and love the good, and establish judgment in the gate." (Amos 5:10-15)

People were condemned before the elders of the city "in the gate", Deut. 22:15. The gate is mentioned in connection with executions (Deut. 22:24). And it is seen as a supreme tragedy when "the elders have ceased from the gate." (Lam. 5:14)

In Deut. 15, when a man refused to marry the widow of his brother, the woman was bidden to "go up to the gate unto the elders" to begin the process of public humiliation of the offender.

So - Boaz was in the right place to conduct legal business.

The phrase "ho, such a one" is a form of direct address without using the person's name. The author of RUTH is aware that Boaz knew the man he was addressing, but he either didn't know the man's name, or he thought it was irrelevant.  The phrase is also found in 1 Sam. 21:2 and 2 Kings 6:8.

Ruth 4:2

And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.

The idea here was to gather a sort of jury to hear the transaction and exercise some kind of judicial function.

In Joshua 24, if a man fled from "the avenger of blood" to one of the cities of refuge, it was the elders who determined whether he was to be admitted. And when Jezebel wanted Maboth executed in a judicial manner, it was the elders she forced into taking the necessary action (1 Kings 21:8,11).

Elders had far-reaching powers. In this case, the matter was relatively minor, and the elders really had little to do or decide. But any transaction that was witnessed by the elders, and attested to by them, was of absolute validity.

I couldn't find any information about why there were ten elders chosen. In later times, ten men were required for a synagogue service, and some commentators suggest that ten is a quorum, but for such an old custom, there is little to go on.

Ruth 4:3,4

And he said unto the kinsman, Naomi, who is come again out of the country of Moab, selleth a plot of land, which was our brother Elimelech's.

And I thought to advertise you, saying, Buy it before the elders of my people. If thou wilt redeem it, redeem it; but if thou wilt not redeem it, then tell me, that I may know; for there is none to redeem it beside thee, and I am after thee. And he said, I will redeem it.

Boaz addresses the kinsman and informs him that Elimelech, who was related to both of them, owned some land near Bethlehem, and that the land had to be redeemed in Naomi's favor.

We are not told how the land might have changed hands over the years; it may be that Elimelech sold the land to someone just before he took his family to Moab. Nevertheless, the title to the land would have stayed with Elimelech's family, and such a purchase would have been equivalent to a leasehold or rent. If this is the case, to redeem the land at this time would have required a payment to the occupant for the balance of his lease. The fact that Naomi was in Moab ten years suggests that some arrangement like this was in place to allow legal use of the land during Elimelech's absence.

Upon Elimelech's death, the ownership of the land would have passed to his sons. Numbers 27:8-11 shows very clearly the sequence of inheritance: first, sons; then, daughters; then, brothers; then, uncles; then, the next nearest kinsman. The widow is not mentioned in the line of inheritance!

Although the law did not provide for a widow to inherit, apparently this law was not rigidly enforced. ["Ancient Hebrew Marriage Laws", Longmans, 1944]  For we see here that Naomi had legal rights to the land and could realize some money from it. But Ruth was the widow of Mahlon and would have had similar rights.

Verse 4 makes it clear that the kinsman is the nearer relative and Boaz is the next directly in line.

The kinsman is quite ready to buy the land and is prepared to come up with the money. At this point, however, he is not aware of a slight complication. :-)

Ruth 4:5

Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.

The following quotation is from "Commentary on the Old Testament", Volume 2, C. F. Keil and F. Delitszch, p. 489ff.

“The question arises, what right had Naomi to sell her husband's land as her own property? ... The true explanation is no doubt the following: The law relating to the inheritance of the landed property of Israelites who died childless did not determine the time when such a possession should pass to the relatives of the deceased, whether immediately after the death of the owner, not not until after the death of the widow who was left behind.

“No doubt the latter was the rule established by custom, so that the widow remained in possession of the property as long as she lived; and for that length of time she had the right to sell the property in case of need, since the sale of a field was not an actual transfer of title but simply the sale of the yearly produce until the year of jubilee.

“The field of the deceased Elimelech would, strictly speaking, have belonged to his sons, and after their death to Mahlon's widow (Ruth), since Chilion's widow had remained behind in her own country Moab. But as Elimelech had not only emigrated with his wife and children and died abroad, but his sons had also been with him in the foreign land, and had married and died there, the landed property of their father had not descended to them, but had remained the property of Naomi, Elimelech's widow, in which Ruth, as the widow of Mahlon, also had a share.

“Now, in case a widow sold the field of her deceased husband for the time that it was in her possession, on account of poverty, and a relation of her husband redeemed it, it was evidently his duty not only to care for the maintenance of the impoverished widow, but if she were still young, to marry her, and to let the first son born of such a marriage enter into the family of the deceased husband of his wife, so as to inherit the redeemed property, and perpetuate the name and possession of the deceased in Israel.

“Upon this right, which was founded upon traditional custom, Boaz based this condition, which he set before the nearer redeemer, that if he redeemed the field of Naomi he must also take Ruth, with the obligation to marry her, and through this marriage to set up the name of the deceased upon his inheritance.”

Ruth 4:6

And the kinsman said, I cannot redeem it for myself, lest I mar my own inheritance. Redeem thou my right for thyself; for I cannot redeem it.

The fact that marriage with Ruth must accompany the redemption of the field changed the whole picture for the kinsman. He does not say "I will not redeem", as if he were refusing. Rather he says, "I cannot redeem," indicating that there is an impediment to the transaction.

It is not clear what prevented the kinsman from fulfilling his obligation. He was ready to buy the field without marrying Ruth, but he couldn't do both.

One possibility is that he did not want to marry a Moabite woman. That would have been understandable, and it probably would not have been held against him.

Another reason is that paying for the land and taking on the responsibility for caring for Ruth and Naomi would have involved a considerable expense. He would pay for the land, but the land would stay with Naomi's family. So his own family would suffer the loss of some of their own inheritance. And the kinsman may already have been married and not wanted to have a second wife.

Whatever the reason, the kinsman was emphatic about it, even repeating his statement so there would be no doubt.

Ruth 4:7,8

Now this was the manner in former times in Israel concerning redeeming and concerning changing, to confirm all things: a man plucked off his shoe, and gave it to his neighbor; and this was a testimony in Israel.

Therefore, the kinsman said unto Boaz, But it for thyself. So he drew off his shoe.

The author of Ruth uses the word "formerly" to describe this custom, indicating that by the time of writing the ceremony of drawing off the shoe was no longer practiced.

From Keil and Delitszch, "The custom itself, which existed among the Indians and the ancient Germans, arose from the fact that fixed property was taken possession of by treading upon the soil, and hence taking off the shoe and handing it to another was a symbol of the transfer of a possession or right of ownership.

See Deut. 11:24.

In this case, there was only a symbolic transfer of the rights to purchase a property, not a transfer of the land itself. The act of handing over the shoe to Boaz was undoubtedly designed to indicate visually to the elders that a formal agreement had been reached.

Ruth 4:9, 10

And Boaz said unto the elders, and unto all the people, Ye are my witnesses this day, that I have bought all that Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi.

Moreover Ruth, the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place. Ye are witnesses this day.

Here Boaz begins his speech to the elders primarily, and to the people as witnesses. The witness of both groups is important, as we see also in later verses (4:11). That is, the people are not just bystanders, but participants and perhaps legal witnesses, as well.

The phrase "I have bought" should be taken in the sense of acquiring something by legal means. Boaz is establishing his full right to the family possession, not only Elimelech's property, but that of both sons also. There is a question as to how Chilion comes into the picture; after all Boaz was not marrying Orpah. Perhaps since Chilion likewise will not have an heir, his name would die out and his claim to a share in the property would pass to Mahlon's heir.

In buying the field, Boaz has also obtained Ruth to be his wife. He did not purchase Ruth in the sense of buying a bride or obtaining chattel. She is the natural and ordinary accompaniment to the legal process of maintaining the inheritance of Elimelech.

Boaz says he will "raise the name of the dead upon his inheritance", that is, to provide a son who would carry on the name of the deceased. Then he states the same proposition in the negative, "that the name of the dead be not cut off from among his brethren, and from the gate of his place."  The "brethren" are all the relations of the family of Elimelech (and Mahlon and Chilion).

The "gate of his place" is most likely the gate of the town of Bethlehem. As we can see, the gate is the center of social and community life, so this is the same as saying that the name of the deceased would be perpetuated in the community.

Boaz concludes by reminding his hearers that they are all witnesses.

Ruth 4:11,12

And all the people who were in the gate, and the elders, said, We are witnesses.  The Lord make the woman who is come into thine house like Rachel and like Leah, which two did build the house of Israel, and do thou worthily in Ephratah, and be famous in Bethlehem.

And let thy house be like the house of Pharez, whom Tamar bore unto Judah, of the seed which the Lord shall give thee of this young woman.

The court session ends with a statement from all the witnesses, the people and the elders. First, they affirm that they are indeed witnesses. This seems very much like jury proceedings in which the jury announces a decision. Clearly, here, the people's part is more than a formality; in fact, they are mentioned before the elders in this verse.

Then the people continue by pronouncing a blessing on Boaz and Ruth. They first pray that Ruth will be fruitful. And it is interesting, that although they are citizens of Bethlehem, and thus descended from Judah, son of Leah (Gen. 29:35), the place Rachel before Leah. Rachel was specially beloved, and she had died in the near neighborhood of Bethlehem.  Since is entire nation of the Jews is considered to have descended from Rachel and Leah, this prayer is that Ruth and Boaz will have a numerous and distinguished family of descendants.

The Boaz is addressed in the phrase "do thou worthily in Ephratah", an expression of hope for Boaz' prosperity in the broad sense. The word translated "worthily" here is the same as seen in Ruth 2:1 and translated "of wealth". It points to excellence in almost any field, with perhaps some emphasis on military prowess. But in this setting the stress is on wealth and prosperity rather than military eminence.

The phrase "be famous in Bethlehem" speaks of the consequences of this; the well-wishers trust that Boaz and Ruth will be renowned as a result of his sterling actions here.

The reference to Pharez is curious, because Pharez is not usually regarded as an example of fruitfulness.  But there are connections. Pharez was the one that "Tamar bare unto Judah". The account is seen in Genesis 38, and the story must be relevant because of the similarity of Tamar's situation to Ruth's.

Also, we must remember that Pharez was very likely the most important of Judah's sons; and least he is mentioned more often than Shelah, who was older. And though Pharez, as a twin, was not marked with the red cord signifying first-born, he "came out first" (Gen. 38:28 ff). The tribe of Judah apparently depended more on Pharez' descendants than those of others.

Also, Pharez is mentioned as one of Boaz' ancestors (Ruth 4:18-21); and Pharez seems to have been the ancestor of Bethlehemites in general (1 Chron. 2:5,18, 50 f). Moreover, Pharez gave his name to the tribe of Judah that was descended from him (Num. 26:20).

Ruth 4:13

So Boaz took Ruth, and she was his wife; and when he went in unto her, the Lord gave her conception, and she bore a son.

Boaz and Ruth were married very soon after the events at the gate of the city, probably within days. Note that the child born is regarded as God's gift. The will and the work of God is apparent in all portions of this book.

Ruth 4:14-16

And the women said unto Naomi, Blessed by the Lord, who hath not left thee this day without a kinsman, that his name may be famous in Israel.

And he shall be unto thee a restorer of thy life, and nourisher of thine old age; for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.

And Naomi took the child, and laid him in her bosom, and because nurse unto him.

It is interesting that Naomi is featured in the closing seen, rather than Ruth. The women of Bethlehem greeted Naomi on her return from Moab. They come to her now probably because she is an old friend and neighbor, and they know her much better than they know Ruth. Also, Ruth has a husband and child to occupy her, but Naomi is free to socialize.

Again, note that the women give the chief praise to the Lord Who has worked "all things after the counsel of his own will".  "Blessed be the Lord" is the usual way to express thankfulness. One of the old Jewish prayer forms, is known as "The Eighteen Benedictions" because each prayer begins with the phrase "Blessed art Thou, O Lord."  It is basic to the author of Ruth that God is over all men and all things, and that He brings His plans to pass.

In speaking of the kinsman that Naomi now has, it becomes clear that the women are speaking of the new baby boy, "thy daughter-in-law ... hath borne him."  Boaz, of course, the Naomi's kinsman also, and served as kinsman-redeemer, but God sent the child to be Naomi's kinsman as well.

That his name may be famous in Israel" is the same type of prayer that the child would become famous, just as the elders and people had previously prayed for Boaz.

The women prophecy that the child will mean a great deal to Naomi, in a very practical sense. This phrase expresses great confidence in Naomi's future, and the reason is given in the next phrases. The have all seen the love which Ruth has for Naomi, it shines throughout this book. In fact, their saying that she "is better than seven sons" is the supreme tribute. Seven sons is proverbial for the perfect family (1 Samuel 2:5), so to speak of Ruth as being better than this is high praise indeed.

As you might expect, Naomi took a special interest in the baby, and she gave herself over to caring for him. She belongs to a family once more; she is loved and has a recognized place. And the baby symbolizes all of this to her.

Ruth 4:17

And the women, her neighbors, 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.

This is very strange; the women of the village give the name to the new baby! It may be that the women's (and all the citizens') kindly interest in the whole situation made Boaz and Ruth inclined to accept their suggestion for a name. Or, it's possible that local custom gave a more prominent place to friends of the family than we would imagine.

Obed" means "servant."  Perhaps the women are implying that the baby will serve Naomi in the sense mentioned in previous phrases.

Ruth 4:18-22

Now these are the generations of Perez: Perez begot Hezron, and Hezron begot Ram, and Ram begot Amminidab, and Amminidab begot Nahshon, and Nahshon begot Salmon, and Salmon begot Boaz, and Boas begot Obed, and Obed begot Jesses, and Jesse begot David.

The following comments are taken from A. E. Cundall and L. Morris, "Judges and Ruth", pp. 317,318, The Tyndale Press, London, 1980.

A genealogy is, to say the least of it, a curious way to end a book. The author does not tell us why he has done thie, and we are left to guess. But at any rate we can make this comment. Through the book in all its artless simplicity there runs the note that God is supreme. He watches over people like Naomi and Ruth and Boaz and directs their paths.  God never forgets His saving purposes. The issue of the marriage of Boaz and Ruth was to lead in due course to the great King David, the man after God's own heart, the man in whom God's purpose was so signally worked out.

These events in Moab and Bethlehem played their part in leading up to the birth of David. The Christian will think also of the genealogy at the beginning of the Gospel according to St. Matthew. He will reflect that God's hand is over all 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

My studies over the years in the Book of Ruth, and in all the peripheral topics to which the research has led me, has been one of the most fruitful and blessed of my own spiritual life. Having memorized the book many years ago, and refreshed my memory of it continuously, and having taken on the task to compile and write up these notes, I have gained a very special appreciation of the Lord's activities in our lives. The time spent has been very worthwhile.

If you have reached this far in your studies of the Word, and of Ruth, I know that you have been mightily blessed also.

If you care to, send me a note about your own thoughts about the study of Ruth.

In Christ,

Warren Doud
1705 Aggie Lane
Austin, Texas  78757