Commentary on Ruth (No. F008)

Ruth Introduction - E.W. Bullinger's Companion Bible Notes (truthaccordingtoscripture.com)

This book together with the Judges treats the life of Israel from the rule of death of Joshua to the rule of Eli.

Name. From the principal character.

Contents. It is properly a continuation of Judges, showing the life of the times in its greatest simplicity. It is also especially important because it shows the lineage of David through the whole history of Israel and thereby is a link in the genealogy of Christ.

Typical Matters. (1) Ruth is a type of Christ's Gentile bride and her experience is similar to that of any devout Christian. (2) Boaz the rich Bethlehemite accepting this strange woman in an illustration of the redemptive work of Jesus.

The Key-words are love and faith.

Analysis.

The Sojourn at Moab, 1:1-5.

The Return to Jerusalem, 1:6-22.

Ruth and Boaz, Chs. 2-4.

Gleaning the fields of Boaz, Ch. 2.

Ruth married to Boaz, Chs. 3-4.

A bold act, Ch. 3.

Redemption of Naomi's inheritance, 4:1-12.

Becomes wife of Boaz, 4:13-17.

Genealogy of David, 4:18-22.

Someone has said that Ch. 1 is Ruth deciding, Ch. 2 is Ruth serving, Ch. 3 is Ruth resting, Ch. 4 is Ruth rewarded.

For Study and Discussion. (1) Each of the characters of the book. (2) The whole story of Ruth in comparison with the stories of Judges (Chs. 17-21) to get a view of the best and worst in their social conditions. (3) The value of a trusting soul (Ruth).

Ruth Introduction - Bullinger's Companion Bible Notes (biblecomments.org)

RUTH.

THE STRUCTURE OF THE BOOK AS A WHOLE.

Ruth 1:1-8. ELIMELECH''S FAMILY. THE DEPRESSION.

Ruth 1:19-22. SYMPATHY WITH NAOMI. IN GRIEF.

Ruth 2:1-23. BOAZ AND RUTH.

Ruth 3:14. RUTH AND BOAZ.

Ruth 4:14-17. SYMPATHY WITH NAOMI. IN JOY.

Ruth 4:18-22. ELIMELECH''S FAMILY. THE UPLIFTING.

TITLE, Ruth For its place in the Hebrew Canon, see Appdx-1. The second of the five Megilloth, or Scrolls. Read at the Feast of Pentecost. Their order determined by the order of the feasts. Written as being necessary for the link it affords in the Genealogy of David and Christ "the son of David", Matthew 1:5-16. Placed in the Canon after Judges by the Sept. Followed by all the versions.

Ruth. Two books with names of women:Ruth,. Gentile, marries. Hebrew husband; Esther,. Jewess, marries. Gentile husband. Two tokens that Gentiles, as such, were to be blessed only through Abraham''s seed, according to Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4.Psalms 72:17; Acts 3:25 Ruth 1:1-18

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Ruth (No. 027)

Introduction

“The Bible we have today does not reflect the original order of the books of the Hebrew Scriptures. The Hebrew Scriptures, or Old Testament, were originally divided into three collections of books known as the Law, the Prophets and the Psalms. When Jesus had been resurrected and appeared to his disciples during a meal they were having, he opened their understanding to his identity using the Law, the Prophets and the Psalms.

Luke 24:44-45 Then he said to them, "These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." ⁴⁵Then he opened their minds to understand the scriptures, (RSV)

In this original arrangement, the book of Ruth belonged to that collection of books named “the Psalms” (they were so named because the book of Psalms was the first book in this collection). Specifically it was the fifth book within "the Psalms". Along with four other books it was part of a smaller subgrouping of books known as the Festival Scrolls. These were called "Festival Scrolls" because they were read during different festivals of the year. Specifically, the books and the festivals during which they were read and even read today are:

*Book*	*Festival*
Song of Solomon	Passover
Ruth	Feast of Weeks (i.e. Pentecost)
Lamentations	Fast on ninth of Ab
Ecclesiastes	Feast of Tabernacles
Esther	Feast of Purim

The obvious purpose of Ruth is to help recount the origins of the house of David and thus a vital part of the lineage of Messiah. But there is more to this little book than these things. Through analogies it contains instructions and guidance for Christians, as we prepare collectively and individually to be the Bride of Christ at his coming. It also shows us the responsibilities for conversion of the gentiles.

The Book of Ruth also deals with specific aspects of the laws of inheritance. It is not just a simple story of a girl seeking the love and protection of a husband.

Ruth is one of only two books of the Bible to be named after a woman. The other is Esther. Ruth marries Boaz who is descended from Salmon, who married Rahab the harlot, who repented at the time Israel took possession of the Promised Land. Rahab was another Gentile woman, and both Rahab and Ruth are specifically mentioned in Matthew's account of Christ's lineage (see Genealogy of the Messiah (No. 119)). The stories of these women also show that the message of God was not just for Israel, but also extended to the rest of the nations. “

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Chapter 1

¹In the days when the judges ruled there was a famine in the land, and a certain man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife and his two sons. ²The name of the man was Elim'elech and the name of his wife Na'omi, and the names of his two sons were Mahlon and Chil'ion; they were Eph'rathites from Bethlehem in Judah. They went into the country of Moab and remained there. ³But Elim'elech, the husband of Na'omi, died, and she was left with her two sons. ⁴These took Moabite wives; the name of the one was Orpah and the name of the other Ruth. They lived there about ten years; ⁵and both Mahlon and Chil'ion died, so that the woman was bereft of her two sons and her husband. ⁶Then she started with her daughters-in-law to return from the country of Moab, for she had heard in the country of Moab that the LORD had visited his people and given them food. ⁷So she set out from the place where she was, with her two daughters-in-law, and they went on the way to return to the land of Judah. ⁸But Na'omi said to her two daughters-in-law, "Go, return each of you to her mother's house. May the LORD deal kindly with you, as you have dealt with the dead and with me. ⁹The LORD grant that you may find a home, each of you in the house of her husband!" Then she kissed them, and they lifted up their voices and wept. ¹⁰And they said to her, "No, we will return with you to your people." ¹¹But Na'omi said, "Turn back, my daughters, why will you go with me? Have I yet sons in my womb that they may become your husbands? ¹²Turn back, my daughters, go your way, for I am too old to have a husband. If I should say I have hope, even if I should have a husband this night and should bear sons, ¹³would you therefore wait till they were grown? Would you therefore refrain from marrying? No, my daughters, for it is exceedingly bitter to me for your sake that the hand of the LORD has gone forth against me." ¹⁴Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her. ¹⁵And she said, "See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law." ¹⁶But Ruth said, "Entreat me not to leave you or to return from following you; for where you go I will go, and where you lodge I will lodge; your people shall be my people, and your God my God; ¹⁷where you die I will die, and there will I be buried. May the LORD do so to me and more also if even death parts me from you." ¹⁸And when Na'omi saw that she was determined to go with her, she said no more. ¹⁹So the two of them went on until they came to Bethlehem. And when they came to Bethlehem, the whole town was stirred because of them; and the women said, "Is this Na'omi?" ²⁰She said to them, "Do not call me Na'omi, call me Mara, for the Almighty has dealt very bitterly with me. ²¹I went away full, and the LORD has brought me back empty. Why call me Na'omi, when the LORD has afflicted me and the Almighty has brought calamity upon me?" ²²So Na'omi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. And they came to Bethlehem at the beginning of barley harvest.

Intent of Chapter 1

Ruth (No. 027)

Ruth and Christian Commitment

vv. 1-5 “During the days of the Judges there was a famine in Judah. A man named Elimelech (meaning My God is king) and his wife Naomi (meaning My pleasant one) and their two sons, Mahlon (Sick), and Chilion (Pining) moved from Bethlehem to the land of Moab to escape the famine. Elimelech died and his sons took wives for themselves from the Moabites around them, namely Orpah (Gazelle) and Ruth (Friendship). The Moabites were descended from Lot, by his daughters, after the overthrow of Sodom and the cities of the plain. So the Moabites were in that sense related to the Israelites, though not of their religion or culture. According to the Law (Deut. 7:1-3), Israelites were not to take Canaanite wives, but Moabite wives were permitted. (However, a Moabite man was not permitted to enter the congregation of the Lord (Deut. 23:3) even to the tenth generation.)

After ten years both Mahlon and Chilion died. (Given the meaning of their names there may have been some genetic predisposition towards sickness in this family and thus perhaps an additional reason God permitted them to die rather than raise up David's line through Elimelech). It appears that Naomi held fast to her heritage, culture and beliefs and taught these things to her daughters-in-law. When Naomi learned that the famine in Judah had ended she decided to return home. Both her widowed daughters-in-law decided to follow her.

v. 6-7 Interestingly, according to The Companion Bible in its note to verse 6, Naomi’s return to Bethlehem took place in 1326 the year prior to the second jubilee in 1325/24 BCE. The jubilee started from Atonement of the Sabbath year and went to Atonement of the jubilee year in 1324. 1326 was thus a treble harvest year. The drought had ended in Judah and her people were able to harvest their produce and be prepared for the time of the land Sabbath year of rest. God works according to his own Calendar and rules (see the papers God's Calendar (No. 156); Law and the Fourth Commandment (No. 256); Reading the Law with Ezra and Nehemiah (No. 250) and Outline Timetable of the Age (No. 272)).

vv. 8-18 Ruth's level of commitment was quite different from that of Orpah. When Naomi first announced her intention to leave Moab and return to her homeland, both Orpah and Ruth began the journey with her. But when Naomi protested, Orpah returned to her people, while Ruth clung to Naomi.

vv. 19-22 The time of the barley harvest means that it was the time of Passover. The first cut of the barley is the wave sheaf offering, which is the first day of the week following the weekly Sabbath within the Feast. There are a number of important lessons in this for the Christian. Naomi had lived as a stranger in a strange land, as the representative of the true God and His way of life. In this she was rather like the Church of God. Both Orpah and Ruth had come into a relationship with her. Together they had seen terrible tragedy. Now was the time for Naomi to return home, and move on.

Ruth was willing to abandon everything in her life – her homeland, her family, her friends, her culture, her religion, in short, her whole identity – to follow Naomi back to Israel and cleave to her and her people, and her God. Ruth is a shining example of genuine and total commitment and she typifies those Christians who are willing to give up everything, including their lives if necessary, in order to follow Christ.

For us, repentance and baptism symbolise a total renunciation of the self and a total commitment to a new identity and new destiny. See the paper Repentance and Baptism (No. 052).

Orpah, however, displayed a kind of worldly sorrow. She probably looked back at what she would be leaving behind and decided to return to her people and her gods. Unfortunately there are some Christians like this who make claims that they are committed and stay for a time, but when the crunch comes they turn back and return to that from which they were called. (cf. 2Cor. 7:10; Lk. 9:62)

The local people remembered Naomi who was obviously grieving for her husband and sons. She indicated her bitterness at her loss when she said to call her Mara (SHD 4755 bitter). Nevertheless, while she felt that she had seen great trials she did not lose faith, hence her return to her own country and her own people, possibly in time for Passover and Unleavened Bread.”

Chapter 2

¹Now Na'omi had a kinsman of her husband's, a man of wealth, of the family of Elim'elech, whose name was Bo'az. ²And Ruth the Moabitess said to Na'omi, "Let me go to the field, and glean among the ears of grain after him in whose sight I shall find favor." And she said to her, "Go, my daughter." ³So she set forth and went and gleaned in the field after the reapers; and she happened to come to the part of the field belonging to Bo'az, who was of the family of Elim'elech. ⁴And behold, Bo'az came from Bethlehem; and he said to the reapers, "The LORD be with you!" And they answered, "The LORD bless you." ⁵Then Bo'az said to his servant who was in charge of the reapers, "Whose maiden is this?" ⁶And the servant who was in charge of the reapers answered, "It is the Moabite maiden, who came back with Na'omi from the country of Moab. ⁷She said, 'Pray, let me glean and gather among the sheaves after the reapers.' So she came, and she has continued from early morning until now, without resting even for a moment." ⁸Then Bo'az said to Ruth, "Now, listen, my daughter, do not go to glean in another field or leave this one, but keep close to my maidens. ⁹Let your eyes be upon the field which they are reaping, and go after them. Have I not charged the young men not to molest you? And when you are thirsty, go to the vessels and drink what the young men have drawn." ¹⁰Then she fell on her face, bowing to the ground, and said to him, "Why have I found favor in your eyes, that you should take notice of me, when I am a foreigner?" ¹¹But Bo'az answered her, "All that you have done for your mother-in-law since the death of your husband has been fully told me, and how you left your father and mother and your native land and came to a people that you did not know before. ¹²The LORD recompense you for what you have done, and a full reward be given you by the LORD, the God of Israel, under whose wings you have come to take refuge!" ¹³Then she said, "You are most gracious to me, my lord, for you have comforted me and spoken kindly to your maidservant, though I am not one of your maidservants." ¹⁴And at mealtime Bo'az said to her, "Come here, and eat some bread, and dip your morsel in the wine." So she sat beside the reapers, and he passed to her parched grain; and she ate until she was satisfied, and she had some left over. ¹⁵When she rose to glean, Bo'az instructed his young men, saying, "Let her glean even among the sheaves, and do not reproach her. ¹⁶And also pull out some from the bundles for her, and leave it for her to glean, and do not rebuke her." ¹⁷So she gleaned in the field until evening; then she beat out what she had gleaned, and it was about an ephah of barley. ¹⁸And she took it up and went into the city; she showed her mother-in-law what she had gleaned, and she also brought out and gave her what food she had left over after being satisfied. ¹⁹And her mother-in-law said to her, "Where did you glean today? And where have you worked? Blessed be the man who took notice of you." So she told her mother-in-law with whom she had worked, and said, "The man's name with whom I worked today is Bo'az." ²⁰And Na'omi said to her daughter-in-law, "Blessed be he by the LORD, whose kindness has not forsaken the living or the dead!" Na'omi also said to her, "The man is a relative of ours, one of our nearest kin." ²¹And Ruth the Moabitess said, "Besides, he said to me, 'You shall keep close by my servants, till they have finished all my harvest.'" ²²And Na'omi said to Ruth, her daughter-in-law, "It is well, my daughter, that you go out with his maidens, lest in another field you be molested." ²³So she kept close to the maidens of Bo'az, gleaning until the end of the barley and wheat harvests; and she lived with her mother-in-law.

Intent of Chapter 2

“Without a husband to provide for either of them, both Naomi and Ruth were poor and so Ruth went out to glean in the fields during the spring harvest. Under the Law, when crops were harvested the corners of the fields were to be left untouched and any grain which fell during the reaping was to be left behind for the poor to come and gather (Lev. 19:9). Similarly, vineyards were not to be stripped bare nor were grapes that fell to be collected, again for the sake of the poor (Lev. 19:10).

vv. 1-3 Ruth went out to glean and it "happened" that she came to glean in the field of her future husband Boaz, a relative of Naomi's deceased husband. This has considerable meaning for us. The term glean in the Hebrew means to pick up, gather, glean, gather up. It meant to pick up the left over and spilt pieces of grain, as the crop was being harvested. Now a gleaner did not sow the crop. A gleaner did not irrigate the crop or tend it as it matured. These jobs were the responsibility of the husbandman who owned the field. A gleaner was therefore someone who was allowed to share in and benefit from the efforts of another.

In many ways this typifies the relationship of Christians to their future husband, Christ. It was God who called us. The parable of the sower is in Matthew 13.

This example is interesting because as the “seed" of the gospel is scattered around, some of it falls on good ground where it grows up and brings forth fruit. Christ said that the good soil is those who hear the word and understand it. (cf. Luke 8:15)

There are several things involved here. Firstly, there is the scattering of the seed and the hearing of the word. Next, there is the understanding of it. Lastly, there is the holding fast to it, with an honest and good heart. The last point is something we have control over. However, the first two points are something that God – or Christ, acting under God’s direction – must do for us.

Through the Holy Spirit God first prepares the soil of our lives before He scatters the seed in our direction, but He also leads us along the way, giving us experiences and opportunities so that the seed can grow and flourish and produce fruit. (cf. 1Cor. 3:6-7)

God then gives us to Christ to develop the "soil" and make us able to receive God's word, or the "seed". Why is some “soil" good "soil"? It is because Christ works in our lives, often it seems, years in advance, to create in us those conditions where we will be ready for and receptive to God's "seed" when the time comes for it to be scattered in our lives.

God does not "orchestrate" our lives, but there is little doubt that He does direct and inspire and either causes conditions and events, or otherwise uses happenings in our lives to produce further growth in us. So we are like Ruth, the gleaner. Christ is working in our lives and we have the privilege of receiving the benefits of his efforts.

vv. 4-14 When Ruth began to glean in Boaz's fields, he took notice of her and made enquiries as to whom she might be. Upon learning she was Naomi’s daughter-in-law, he made special arrangements for her, making sure she would be safe and her labours profitable.

Gleaning was hard work, and without any guarantee of much success, if the reapers were very thorough in their duties. Also, for young women, there was the possibility of being assaulted as they laboured in the fields. In Ruth's case, being a foreigner, she could have been subjected to ridicule. However, Boaz saw to her protection. He also deliberately instructed his reapers to let extra grain fall and be left behind, so that Ruth's efforts might be successful and she would be encouraged.

vv. 5-17 In his approach to Ruth, Boaz typified the love and care and concern Christ has towards us. Many times we become discouraged and frustrated with our efforts to grow and glean what Christ has provided for us. Perhaps we begin to doubt God.

Christ and God understand these feelings and emotions and our circumstances. Christ longs to shelter us and extend his peace into our lives (cf. Lk. 13:34; 1Pet. 5:6-7).

Christ and God will never leave us.

Hebrews 13:5 Keep your life free from the love of money, and be content with what you have; for he has said “I will never fail you nor forsake you.”

vv. 18-23 We are expected to remain faithful to Christ throughout all of this harvest until the end of the age. We are not allowed to go back into the fields of the other Lords who are placed over us (the fallen host). We are to remain within the Church of God. That is, we are to remain dedicated to Christ.

From the barley to the wheat harvest is from Christ through the whole harvest of the Church in the first resurrection, but we are not to leave off until that entire harvest is done. In other words we have to work until the very coming of the Messiah. We have no permission to stop.

Ruth boldly sought marriage

Ruth was a woman with courage and conviction. Those were the days of arranged marriages and of men choosing whom they would marry. Further, consider the situation Ruth was in. She was a penniless gleaner, a foreigner, an unclean Gentile, and in cultural terms less than one of Boaz's own servants.

Yet she had the boldness and courage to ask that Boaz, a wealthy, highly respected landowner, would marry her. She obviously trusted Naomi’s judgment. Naomi understood that God's hand was in this matter. There was also a legal question here as her boldness did not come of her own desire.”

Chapter 3

¹Then Na'omi her mother-in-law said to her, "My daughter, should I not seek a home for you, that it may be well with you? ²Now is not Bo'az our kinsman, with whose maidens you were? See, he is winnowing barley tonight at the threshing floor. ³Wash therefore and anoint yourself, and put on your best clothes and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. ⁴But when he lies down, observe the place where he lies; then, go and uncover his feet and lie down; and he will tell you what to do." ⁵And she replied, "All that you say I will do." ⁶So she went down to the threshing floor and did just as her mother-in-law had told her. ⁷And when Bo'az had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. Then she came softly, and uncovered his feet, and lay down. ⁸At midnight the man was startled, and turned over, and behold, a woman lay at his feet! ⁹He said, "Who are you?" And she answered, "I am Ruth, your maidservant; spread your skirt over your maidservant, for you are next of kin." ¹⁰And he said, "May you be blessed by the LORD, my daughter; you have made this last kindness greater than the first, in that you have not gone after young men, whether poor or rich. ¹¹And now, my daughter, do not fear, I will do for you all that you ask, for all my fellow townsmen know that you are a woman of worth. ¹²And now it is true that I am a near kinsman, yet there is a kinsman nearer than I. ¹³Remain this night, and in the morning, if he will do the part of the next of kin for you, well; let him do it; but if he is not willing to do the part of the next of kin for you, then, as the LORD lives, I will do the part of the next of kin for you. Lie down until the morning." ¹⁴So she lay at his feet until the morning, but arose before one could recognize another; and he said, "Let it not be known that the woman came to the threshing floor." ¹⁵And he said, "Bring the mantle you are wearing and hold it out." So she held it, and he measured out six measures of barley, and laid it upon her; then she went into the city. ¹⁶And when she came to her mother-in-law, she said, "How did you fare, my daughter?" Then she told her all that the man had done for her, ¹⁷saying, "These six measures of barley he gave to me, for he said, 'You must not go back empty-handed to your mother-in-law.'" ¹⁸She replied, "Wait, my daughter, until you learn how the matter turns out, for the man will not rest, but will settle the matter today."

Intent of Chapter 3

vv. 1-5 “Naomi instructed Ruth to approach Boaz at the end of the harvest and to indicate her desire to marry him. Ruth did this, but another kinsman of Elimelech had prior claim to marry Ruth

Ruth requested that Boaz would "spread his skirt" over her, both symbolically by getting under his blanket at his feet and verbally when he awoke. To ask Boaz to do this meant that she was asking Boaz to perform his duties as near kinsman under Levirate laws. She was demanding her rights to be fertilised, so that she might have a child as the offspring of her late husband and so that she and her mother-in-law might take up their inheritance within the tribe of Judah and the clan of Bethlehem Ephratah. This was her right. Onan was killed for refusing this right and obligation (cf. the papers The Sin of Onan (No. 162) and Genealogy of the Messiah (No. 119)). Boaz accepted her right to demand the Levirate Laws, but more particularly, he sought a greater link and took this proposal and sought to discharge it himself, in lieu of the nearer kinsman, given the expressed desire of Ruth.

Christ is waiting to marry us (spiritually speaking) within the laws and structure set out for him by God. Ruth typifies the Church and Boaz typifies Christ. We, the Church, collectively, form the Bride of Christ and Christ is established as king and the son of God in power by his resurrection from the dead (Rom. 1:4). He is to return to this earth to resurrect us into glory and enter into an eternal relationship of love with us as typified by human marriage (cf. Eph. 5:25-32)

So we should also eagerly and anxiously anticipate that joyous occasion.

Revelation 22:17 The Spirit and the Bride say, "Come." And let him who hears say, "Come." And let him who is thirsty come, let him who desires take the water of life without price. (RSV)

Also Rev. 22:20.

An interesting thing to consider is that in our marriage to Christ it will be a marriage of equal beings, of Elohim to Elohim. We will be on exactly the same plane of existence as he is, as glorified spirit sons and daughters of our Father and Christ's God and Father, as Christ's brethren, and co-heirs with him. He is our head as the husband is head of the wife, but they are both equal in type and being.

Hebrews 2:11 For he [Jesus] who sanctifies and those who are sanctified have all one origin. That is why he is not ashamed to call them brethren, (RSV)

Also Romans 8:16-17, 28-29; 1Jn. 3:1-3.

This relates back to the host as well.

Boaz redeemed Ruth

Although Boaz and Ruth wished to be married, Boaz was not free to marry Ruth because of how the Law of remarriages worked. Under the Law, if a man died without leaving a male heir, his brother was to take his widowed wife in marriage and the first son of that union was to be counted to succeed as heir in the name of the dead brother (cf. Deut. 25:5-9). Today, in our system of love and marriage this seems rather perfunctory, but back then it achieved two things. Firstly, it ensured that a man's name did not die out in Israel and, secondly, it was a means of providing for the welfare of the widowed wife. Prophetically, God had this law enacted in order to protect the inheritance of the Tribes and the social security of families. Its application in Ruth and elsewhere are so that both the important spiritual lessons of this book of Ruth and those in the lineage of Messiah might take place the way they did, so that we might understand the notion of the Salvation of the Gentiles in the restored priesthood of Melchisedek (or Melchizedek; see Melchisedek (No. 128)).

Since Elimelech’s sons died without leaving an heir there was none to continue Elimelech’s name or inheritance (i.e. Elimelech had no other sons). So the brothers of Elimelech, as next of kin and their lines, had the responsibility to perform the duty of providing an heir under Levirate law. Because there was no living heir, the responsibility then fell to the next of kin in the tribe. This is found also in the principle of another commandment in Leviticus 25:25.

Naomi was too old to bear children (Ruth 1:12) and so raise up a son to Elimelech's name. The property of her clan and inheritance could not be sold in perpetuity, but only by harvests under the jubilee system. Naomi and Ruth were obviously obliged by circumstance and the lack of males and harvest facilities, to dispose of the portion of inheritance that fell to the sons of Elimelech. To protect the property harvest potential as inheritance within the tribes and family, there was an obligation for a relative of Naomi's to take Ruth in marriage even though she was a Moabitess.

This is understood from the lesson of Onan and Judah. God killed Onan because he refused to perform his duty and his sister-in-law Tamar (referred to here) was forced into incest with her father-in-law Judah to secure her own and her husband’s inheritance. Remember, Ruth was a Gentile, and therefore "unclean" in the eyes of most of the people of Israel. Boaz was willing to marry Ruth and thus raise up a son to Elimelech's name, but there was another relative who was closer to Elimelech than Boaz and who therefore had "prior claim" in this process.

This is very important in the relationship between Christ and the Host. Look at this in a spiritual form and we are looking at Christ and the Host who are given responsibility for human beings. We are taken out of the gentile nations. They are not the ownership of Christ. They belong to the Host.

Boaz, being aware of this needed to get this other relative to forego his rights and obligation to buy or redeem the property and, hence, also forego marrying Ruth.”

Chapter 4

Ruth Marries Boaz

¹And Bo'az went up to the gate and sat down there; and behold, the next of kin, of whom Bo'az had spoken, came by. So Bo'az said, "Turn aside, friend; sit down herlae"; and he turned aside and sat down. ²And he took ten men of the elders of the city, and said, "Sit down here"; so they sat down. ³Then he said to the next of kin, "Na'omi, who has come back from the country of Moab, is selling the parcel of land which belonged to our kinsman Elim'elech. ⁴So I thought I would tell you of it, and say, Buy it in the presence of those sitting here, and in the presence of the elders of my people. If you will redeem it, redeem it; but if you will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you." And he said, "I will redeem it." ⁵Then Bo'az said, "The day you buy the field from the hand of Na'omi, you are also buying Ruth the Moabitess, the widow of the dead, in order to restore the name of the dead to his inheritance." ⁶Then the next of kin said, "I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption yourself, for I cannot redeem it." ⁷Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one drew off his sandal and gave it to the other, and this was the manner of attesting in Israel. ⁸So when the next of kin said to Bo'az, "Buy it for yourself," he drew off his sandal. ⁹Then Bo'az said to the elders and all the people, "You are witnesses this day that I have bought from the hand of Na'omi all that belonged to Elim'elech and all that belonged to Chil'ion and to Mahlon. ¹⁰Also Ruth the Moabitess, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brethren and from the gate of his native place; you are witnesses this day." ¹¹Then all the people who were at the gate, and the elders, said, "We are witnesses. May the LORD make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you prosper in Eph'rathah and be renowned in Bethlehem; ¹²and may your house be like the house of Perez, whom Tamar bore to Judah, because of the children that the LORD will give you by this young woman." ¹³So Bo'az took Ruth and she became his wife; and he went in to her, and the LORD gave her conception, and she bore a son. ¹⁴Then the women said to Na'omi, "Blessed be the LORD, who has not left you this day without next of kin; and may his name be renowned in Israel! ¹⁵He shall be to you a restorer of life and a nourisher of your old age; for your daughter-in-law who loves you, who is more to you than seven sons, has borne him." ¹⁶Then Na'omi took the child and laid him in her bosom, and became his nurse. ¹⁷And the women of the neighborhood gave him a name, saying, "A son has been born to Na'omi." They named him Obed; he was the father of Jesse, the father of David. ¹⁸Now these are the descendants of Perez: Perez was the father of Hezron, ¹⁹Hezron of Ram, Ram of Ammin'adab, ²⁰Ammin'adab of Nahshon, Nahshon of Salmon, ²¹Salmon of Bo'az, Bo'az of Obed, ²²Obed of Jesse, and Jesse of David.

Intent of Chapter 4

v. 1 City gate the place where business and legal matters were discussed with witnesses present (cf. Gen. 19:1).

v. 2 ten elders Full court for legal proceedings.

v. 3 next of kin has the right of redemption. It was the duty of the near kinsman to buy any land in danger of being sold outside the family.

vv. 4-6 The kinsman refusal to redeem the land gave Boaz the right to do so.

v. 7 “The action of removing one's shoe or sandal in the sealing of a contract was an ancient tradition that appears to have originated from the fact that the right to tread the soil belonged to the owner of it. Hence the transfer of a sandal was a representation of the transfer of property.

vv. 8-10 So before the witnesses Boaz had bought all that belonged to Naomi’s husband and sons and also acquired Ruth in marriage.

vv. 11- 12 Blessing of witnesses: May Ruth be like Rachael and Leah who together built up the house of Israel; may Boaz be famous in Bethlehem.

Perez was Boaz’s ancestor (vv. 18-21; Mt. 1:3; Lk. 3:33) whose birth to Judah was based on the levirate practice (Gen. 38:27-30)

The spiritual type of all this is that Boaz was willing to, and indeed had to, redeem Ruth before he could marry her. So it is with Christ. The process of our redemption – our being bought back to God through Christ – began with Christ's death at the Passover. (cf. 1Pet. 1:18-19)

But the process for us will continue until the first resurrection when our bodies will be transformed from matter to spirit and the adoption into God's family becomes complete.

Romans 8:23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. (RSV)

See also Eph. 1:14; 4:30

v. 13-16 So Boaz married Ruth and she conceived and gave birth to a son.

Blessing from the women: may his name be famous in Israel; same as for Boaz above.

v. 17 Through Ruth Naomi rejoiced at having a grandson. The women there named him Obed (meaning servant). He became the father of Jesse, the father of David and from whom Jesus the Messiah was descended. See Genealogy of the Messiah (No. 119).”

vv. 18-22 Family line of Perez.

(cf. 1Ch. 2:5-15; Mat. 1:3-6; Lk. 3:31-33)

See also Bullinger’s notes on these verses below.

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Summary

“Boaz is a type of Christ

Boaz was a type of Christ who had to concede a prior right of the next of kin. In Deuteronomy 32:8 we read that God allocated all the nations according to the number of the sons of God. Each of these nations was given to those sons of God. They had a right to these nations in leading and in their development. These heavenly Host had to forgo their right to Christ. Christ had to redeem and the host were given the responsibility for these human beings from the time of the creation right through until the time of the ministry of Jesus Christ. They were given 4,000 years to discharge their responsibilities. They were given a further 2,000 years after the Messiah was here in order to do that.

What happens is that Messiah is taking the Church out of the gentile nations. He redeems them from the fallen host who had a prior right under Satan as Morning Star. That price was paid by Christ and he is dealing with that aspect. God is allocating people out of the gentile nations to Christ in order to develop the Church. That is what is happening here with Boaz and the redemption.

The Example of Naomi

It was through Naomi's example that Ruth was willing to leave behind everything she held dear. It was Naomi who saw God's hand in how Ruth was brought into contact with Boaz when she went gleaning. In fact, if it hadn't been for Naomi, Ruth would never have known about Boaz and she would have remained a Gentile worshipper of false gods back in Moab. It was Naomi who encouraged Ruth to seek marriage to Boaz.

In these things, Naomi was like the Church acting as a collective body to bring others into contact with Christ and God. It is the Church that encourages and guides us as individuals to seek marriage to our coming Bridegroom. This is a reminder to us, as Christians, of just how much our personal examples count when we interact with others. We have no idea whom God will call into the Body in this age, and we know for certain that all men and women and children will one day be called into the Church in the second resurrection. Thus it behoves us now to set the best example possible to others, because it may very well be our example that God uses to lead another "Ruth" to Christ.

The Book of Ruth is a small book, but one rich in meaning. It is a beautiful and touching story in its own right, and an inspiring and encouraging message to Christians as they anticipate marriage to their soon coming King and Master, Joshua the Messiah.”

Bullinger’s Notes on Ruth (for KJV)

Chapter 1

Verse 1

Now it came to pass in the days. Occurs five times. Always denotes impending trouble, followed by happy deliverance. Compare Genesis 14:1. Esther 1:1. Isaiah 7:1. Jeremiah 1:3.

before the sin of Jdg 1 developed the later internal disorders, and outward oppressions.

a famine. See note on Genesis 12:10.

country = fields.

Verse 2

Elimelech = My God is king.

Naomi = My pleasant one. Mahlon = Sick.

Chilion = Pining.

Ephrathites. Ephrath was the ancient name of Beth-lehem, where Rachel was buried (Genesis 35:19; Genesis 48:7).

Verse 4

took them wives. Canaanitish wives forbidden (Deuteronomy 7:3, &c.), but not Moabitish wives; though a Moabite man might not enter the congregation of Jehovah. See note, Deuteronomy 23:3.

Orpah = Hind or Fawn.

Ruth = Beauty. Wife of Mahlon the elder.

Verse 6

return. This was in 1326, the year before the second jubilee (1325-1324). See App-50.

the LORD. Hebrew. Jehovah. App-4.

visited. Compare Exodus 4:31. Psalms 132:15. Luke 1:68.

Verse 10

we will return with thee. This liberty was allowed by the laws of Khammurabi, 171-173 and 177.

Verse 19

Beth-lehem = House of bread.

Verse 20

them. Feminine. And the verb "call" is feminine, also, so that Naomi was addressing the women. the ALMIGHTY = Shaddai. See App-4.

Verse 22

the Moabitess. So called five times. In Deuteronomy 23:3, it is masculine, and does not affect Ruth.

barley harvest. Therefore at the Passover.

Chapter 2

Verse 3

gleaned. Compare Leviticus 19:9, Leviticus 19:10; Leviticus 23:22. Deuteronomy 24:19.

hap. From Anglo-Saxon, good luck = happy. Hebrew "her chance chanced". Figure of speech Polyptoton. App-6.

Verse 4

they answered. This tells of a time of peace, prosperity, and quiet.

Verse 10

take knowledge. Figure of speech Metonymy (of Cause), put for "caring for". App-6.

stranger = foreigner.

Verse 12

work . . . reward . . . trust. Note the order of these three words for a spiritual application.

wings. By Figure of speech Anthropopatheia (App-6) attributed to Jehovah; denoting His tender care.

trust = flee for refuge. Hebrew. hasah. App-69.

Verse 13

friendly = to the heart.

though I be not. Or, Oh that I might be.

Verse 14

left = left thereof remaining.

Verse 17

ephah. See App-51.

Verse 20

kindness = lovingkindness.

one of = he [is].

Verse 21

the Moabitess. See note on Ruth 1:4, Ruth 1:22.

Verse 23

and of wheat harvest. Therefore near the Feast of Pentecost. This is why this book is read at that feast. See note on title.

dwelt with. Some codices read "returned unto". Vulgate commences the next chapter with this sentence.

Chapter 3

Verse 2

he winnoweth. This was, and is to-day, the master"s work. His servants plowed, sowed, and reaped.

Verse 5

unto me. Some codices, with Septuagint and Vulgate, omit these words.

Verse 9

thy skirt = wing (with Septuagint and Vulgate) Other codices, with two early printed editions, read "wings". "Wing" put by Figure of speech Metonymy (of Cause) for protective care. App-6.

Verse 11

thou requirest = thou shalt say. Some codices, with Aramaean, Syriac, and Vulgate, add "unto me".

city. Hebrew gate, put by Figure of speech Synecdoche (of Part) for the people assembling there.

Verse 15

vail = mantle or cloak, worn by all peasants; only the town-women veiling the face. Compare Isaiah 3:23.

she went -he went. The verb is masculine. Some codices, with Syriac and Vulgate, read "she".

Chapter 4

Verse 1

the kinsman. Hebrew. Goel = the next of kin, who has the right of redemption. See notes on Exodus 6:6, and Exodus 13:13.

Verse 4

before the inhabitants = in the presence of such as are seated here.

redeem. Hebrew. ga"al, to redeem by purchase. See Exodus 6:6, and Compare Ruth 13:13.

thou. Hebrew text has "he". But a special various reading called Sevir (App-34), and some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read "thou", which the Authorized Version seems to have followed.

Verse 7

a man. Hebrew. "ish. App-14. A custom that grew up outside the Law.

Verse 10

from the gate = from the people of his city, "gate" being put by Figure of speech Synecdoche (of Part) for the people wont to assemble there. App-6.

Verse 11

be famous = proclaim a name.

Verse 12

Pharez. Compare Genesis 38:29. Genesis 38:1 Cbron. Ruth 2:4. Matthew 1:3.

Verse 13

bare a son. In the second jubilee year (1325-1324).

Verse 18

these are the generations. The thirteenth occurrence, out of fourteen given in the Bible. The last in O.T. See note on p. 1.

Pharez. The son of Judah. See App-29. Genesis 38:39. 1 Chronicles 2:4. Matthew 1:3. Luke 3:33. See the diagram for Ruth 4:21.

Verse 20

Nahshon. Prince of Israel in the wilderness (1 Chronicles 2:10). Compare Numbers 1:7; Numbers 7:12; Numbers 10:14.

Salmon. Married Rahab (Matthew 1:5). Nephew of Aaron.

Verse 21

Boaz. Married Ruth. Compare Ruth 4:13 .

THE GENERATIONS OF PHAREZ.

Judah = Thamar

Pharez

Hezron

Aram

Amminadab

| Elisheba ------------------| Nahshons

Salmon

(nephew of Aaron, m. Rahab)

Boaz

(married Ruth)

Obed

Jesse

David

NOTE ON "THE GENERATIONS OF PHAREZ". If Salmon married Rahab in the year of the entry into the land (1451 B.C.); and the birth of David was in 990 B.C.; then, according to the above Table of Generations, the period of 461 years is covered by only four lives; namely Salmon, Boaz, Obed, and Jesse.

The inference therefore seems clear that, as in a Royal line it is not necessary to include every link (as it is in the case of an ordinary man), certain names are omitted in this pedigree, in order that "the generations of Pharez "may be reckoned as ten generations, to accord with the principle which we observe from Adam to Zedekiah (namely, Adam to Noah, ten; Shem to Abraham, ten; Solomon to Zedekiah twice ten). So here Pharez to David is given in ten generations. We see the same principle at work in other Tables of our LORD'S ancestry, names are omitted in order to make uniform reckonings.

For example, in Matthew 1:1-17 we have three counts of "fourteen generations"; see notes there. In Matthew 1:1 , we have the whole given in two links (David and Abraham). Ruth herself is omitted in Ruth 4:17 , above.

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