INTRODUCTION

This book is truly a Divine Comedy. It is no tragedy, although it seems initially to be so. This story has a happy ending. A wedding, a baby, and a genealogy. What could be more thrilling?

THE TEXT

Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech’s: And I thought to advertise thee, saying, Buy it before the inhabitants, and 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. 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… (Ruth 4).

SUMMARY OF THE TEXT

Boaz sets about to make good on his vow (3:13) to ensure that Ruth & Naomi would not be left bereft of a kinsman redeemer; it would either be the nearer kinsman, or else Boaz would fulfill the duty (v1). Boaz meets the man at the gate of Bethlehem and hails him as “such a one” (v1), assembles a council of ten elders (v2, Cf. Pro. 31:23), appraises the nameless kinsman of the opportunity to buy Elimelech’s parcel (v3). Boaz informs the man that if he doesn’t want to buy it, then Boaz will, but––to our disappointment––the man agrees to buy it (v4). However, Boaz has another card to play, the man must also marry Ruth the Moabitess and raise up a son in Elimelech’s stead (v5).

The kinsman balks at this out of fear of marring his own inheritance (v6). So, the customary transfer of duty was performed by removing his shoe & giving it to Boaz (vv7-8, Cf. Deu. 25:9-10). Boaz then announces to the council & all the people that he had purchased all that was Elimelech’s, and his sons (v9), including marrying Ruth with the incumbent duty to raise up the name of the dead (v10). Both the elders and the people add their witness and a three-fold blessing: 1) that Ruth would be like the  matriarchs Rachel & Leah––building a mighty house of many sons, 2) that both Boaz and his offspring might be mighty & famous (v11); and 3) that the house of Boaz might  be like the house of Pharez, begotten from Tamar’s righteous act of faith (v12, Cf. Gen 38).

Boaz takes Ruth, and the Lord grants conception of a son (v13). Bethlehem’s women bless the Lord for this gift to Naomi, for this son––who would be famous––would be unto Naomi as a resurrection, a comfort all her days, a blessing from the faithful loyalty of her daughter-in-law who turned out to be better than seven sons (vv14-15). Naomi’s bosom is now filled with a son (v16), and the womenfolk take it upon themselves to name the boy Obed: the serving one (v17). This servant-son would be the grandfather of mighty David (v17b). The text concludes with a vital genealogy, tracing ten generations from Pharez unto King David (vv18-22).

THE NAMELESS & SHOELESS

The names of the characters in this story are integral to the story. The story opens with a Elimelech (God is King), acting as if God isn’t king. His two sons are “sickly” & “pining”. Naomi (pleasantness) attempts to rename herself Mara (bitter). Boaz’s name implies strength & virility. But the near kinsman is left deliberately nameless. Boaz calls him, “Hey so-and-so.” This isn’t Boaz having a moment of forgetfulness. The Narrator is driving something home.

As the law in Deuteronomy instructed, the man who refused to fulfill this duty to his perished brother would henceforth be known as the “one without a shoe.” But in Ruth’s story, this man insists that he can’t fulfill his duty so as to not mar his own inheritance. He tries to maintain his name, and as such his name is forgotten. He is left nameless & shoeless. He is forgotten, as it were, while the son which came from Boaz is blessed with fame.

The nearer kinsman had a lawful claim, and both Naomi & Ruth & the land & name of Elimelech are bound up in this claim; Boaz cannot fulfill his vow until this nameless kinsman renounces his claim. The claim on Ruth must be nullified before she is free to marry Boaz. But once this obstacle is removed, nothing is left in the way. The wedding bells can peal.

UNTIL THE TENTH GENERATION

In Deuteronomy 23:2-3 we have two parallel laws that shed light on the story of Ruth: “A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD. An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever.”

The mention of Pharez, the son born from Judah & Tamar’s union, brings this into the foreground. Pharez would seem to be a bastard son; but in Tamar’s faith, God’s blessing flows even to bastard sons. Pharez’s tribe grew to greatness in Israel (Num. 26:21), and the Bethlehemites pray that Boaz & Ruth’s house would likewise become a great host.

As you count up the generations here in this genealogy, you find ten generations. In other words, any objections to David’s right to be a king are moot. The generational distance from both Pharez and the Moabites unkindness sufficed to ensure that God had now raised up for Himself a king after His own heart. God, like the ten generations from Adam to Noah, and from Noah to Abraham, was bringing about a new unveiling of His covenant glory. Ruth begins with God as King, and ends with God raising up a son to be a King over His people.

Boaz points us to Christ, the bridegroom of the Church, who was restless until He removed every obstacle to our redemption. Obed points us to Christ, a servant-son to the widow, being her resurrection & life. And the book’s final word , David, points us to Christ, a great King who would rule with God’s people with truth & grace. By themselves they are incomplete portraits of Christ, but in Christ all the types and shadows come together in glorious array.

A SON OF GREAT RENOWN

Balaam had proclaimed in his curses over Israel, which turned into blessings, that God would raise up a Heavenly King in Israel who would crush Moab. Now, a Moabitess, by faith, becomes the matriarch of that King. Boaz’s name indeed became famous, his name being assigned to one of the pillars of the temple. David, of course, becomes arguably the central character of the rest of OT history.

But of course, the name of great renown which is in view here, is the name at which every knee must one day bow. The name is Jesus, the son of David. This story of Ruth tells us of a babe born in Bethlehem, in order that many centuries later we might not be surprised when God once more providentially causes a Son predestined for great renown to be born in that Little Town of Bethlehem.

This whole story of Ruth teaches us more than just lessons of duty, loyalty, obedience, and virtue. It teaches us that God’s hand is behind all things. Not only that, but the purpose behind all His mysterious movings is in order to raise up a Son of Great Renown. You must receive this name as yours. Don’t try to rename yourself, according to your circumstances. Don’t care about your own name so much that you end up nameless. Instead, receive the name of great David’s greater Son.

This divine novella ends in wedding bells, and leaves us with the name of a great king. But the whole of history is heading to a final day when the wedding bells will once more peal louder than ever, and the name of the King of kings shall be upon the lips of all who are His.

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INTRODUCTION

The Story of Ruth begins in agony, and ends in ecstasy. The darkest chapter has past, but faith lays hold on the promise through sorrow and sunshine, and does not relent until faith has been made sight. Ruth, by faith, lays hold and doesn’t relinquish her hold. The Saint is one who lays hold on God, for God has first laid hold of them. God’s hand has been behind all these events, and now Ruth lays hold of God’s promise. This is the true life of faith.

THE TEXT

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? And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. 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. And it shall be, when he lieth 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 unto me I will do. […] (Ruth 3).

SUMMARY OF THE TEXT

Naomi puts into action a plan to fulfill her duty to bring rest to Ruth by appealing to Boaz to fulfill his duty as kinsman redeemer (vv1-2). That very night Boaz was holding a celebratory harvest feast (v2); Naomi instructs Ruth to wash, anoint, and adorn herself, then go in secret to Boaz’s threshing floor, mark where he would lay down to sleep, uncover his feet, and lay down at them (vv3-4). Naomi assures her that Boaz would take it from there (v4b), and Ruth assents to obeying these instruction (v5).

At the threshing floor, Boaz––after all the merry-making––lies down behind a pile of corn, and Ruth discretely makes her way to lay down at his feet (v6-7). Boaz is startled at midnight by her presence (v8). He asks who she is, and she replies that she is Ruth, and petitions him to spread his skirt over her, for he is the goel––the kinsman redeemer (v9). He blesses her and praises her for her kindness to him by seeking him out as the kinsman; instead of sporting with the young bucks, she came in unto him (v10). Boaz agrees to do what Ruth requires, and declares her a virtuous woman (v11).

Then he gives her bad news. There is one who is a closer kinsman (v12); nevertheless, Boaz vows to settle the matter first thing in the morning, and permits Ruth to lay with him until the morning (v13), she does so, but at his feet. In the early dawn, Ruth sets out to depart, Boaz requests (either in prayer or instruction to his stewards) that it not be known that a woman had been with him that night at the threshing floor (v14). Then he fills Ruth’s veil with six measures of barley; a symbolic impregnation (v15). Upon arriving at Naomi’s lodging, Ruth reports the evening’s events, and Naomi predicts that Boaz will not rest until he has brought Ruth the rest which Naomi promised at the beginning of this chapter (vv16-18).

THE STRANGE OR VIRTUOUS WOMAN

Every ounce of tension in this section must be felt. This episode is laden with euphemisms and “callbacks” to other events in Scripture. We are meant to grab our hair and say, “Oh no, not again.” Ruth goes in to Boaz, in a way that clearly has sexual connotations. He is merry with wine and asleep. Ruth coming in unto him conjures up some of the worst episodes of the Bible. Ham coming in and seeing Noah’s nakedness. Lot’s daughters sleeping with their father to conceive children. There’s even a reminiscence of Potiphar’s wife grabbing hold of Joseph’s garment when Ruth asks for Boaz to spread his garment over her.

The difference here, is that Ruth comes lawfully. She comes to petition her redeemer to grant salvation, to give her the rightful Seed. God had promised Abraham a Seed; a Seed that would bless the entire world. God had promised Judah a Scepter. Ruth comes in faith to Boaz. In the Hebrew ordering of the OT, Ruth comes right after Proverbs (with its many warnings about the strange woman, and its closing praise of the virtuous woman) and it leads into the Song of Solomon (with its portrait of the glory of sexual union between the Shulamite and her Beloved). Solomon asks “Who can find a virtuous woman (אֵֽשֶׁת־חַיִל) (Pro. 31:10)?” and then in the story of Ruth, Boaz answers the question, “all the city of my people doth know that thou art a virtuous woman (אֵֽשֶׁת־חַיִל) (3:11).

We’re led to think Ruth is an Eve offering forbidden fruit to Boaz’s Adam. Or Noah’s son. Or Lot’s daughter. Or Balaam’s whores. But Boaz, the kinsman redeemer, surprises us: he pronounces blessing upon her, and proclaims her a virtuous woman, whose price is far above rubies. This woman is like Rahab. She is like Tamar (Gen. 38:26). She is like Sarah.

THE THRESHING FLOOR

It shouldn’t escape our notice that this episode takes place on a threshing floor. This is where the grain would be gathered and then the ox would tread out the grain. This is the place of fertility. It would be a favorite trysting place, and in paganism a place for sexual immorality & wicked fertility rituals.
The Beloved in Solomon’s song likens the Shulamite’s belly to a heap of grain. In one of Job’s speeches, he states that if he’s sinned may his wife become anothers, and uses imagery of a threshing floor to express that curse (Job 31:10). Gideon was called to deliver Israel at a threshing floor. Later on, the destroying angel would cease at Ornan the Jebusite’s threshing floor, and that would be the place where God would tell David that the temple should be built, by Solomon his son.
Which should lead us to see that later moment in light of this one. Why would God select a gentile’s threshing floor for the spot to call a ceasefire on His just judgement, and then command that as the place where His name & temple should dwell? Because that is the place where righteous faith took hold of the promise that God would raise up a Conquering Seed.

UNDER THE WINGS OF BOAZ

In the previous chapter we saw that Ruth had come to rest under Jehovah’s wings. This is Boaz’s way of saying that by the blood of the Mercy Seat, under the cherubims’ wings, Ruth was welcomed into God’s covenant, with all its attendant promises of blessing. But now Ruth asks for Boaz to spread his skirts (the word here is the same: wings) over her.

Put simply, this is a story of covenant mercies above and below, within and without. She had come to hide under Jehovah’s wings by faith, but this covenant of grace always insisted on being incarnated. Boaz was to be a foreshadow of the incarnation of Christ. Here he’s the incarnation of Jehovah’s covenantal promises to Ruth. By vowing to be her kinsman redeemer, Boaz became the incarnation of the Lord’s redemption for Ruth. He foreshadows Christ in this vow to redeem the barren widow, and grant her the fruit she desires.

REST

Naomi’s plan was intended to bring Ruth rest. Boaz is then restless until he procures that rest. The Gospel is on display here. We are that barren and fruitless widow. The first husband could not bring about fruit, and now he was dead, utterly powerless.
But from the fall in Eden until the Resurrection, God set about to redeem His chosen people. The Lord was restless, as it were, until He secured our eternal Rest. The Lord vowed and would not relent until He secured our salvation. We come to Christ alone. We cling to Him alone. He is our rest. Would you be fruitful? Would you find rest? You must come to Christ, the mighty man, the goel, and He will raise you up. After all, He rose from the grave on the first day of the barley

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INTRODUCTION

Each chapter of the tale of Ruth builds with tension. In this chapter, we’re introduced to a mighty man, who could save our distressed damsels. But will he? This portion of the story is a real cliff-hanger. It doesn’t give any resolution, but it does leave us important hints. It foreshadows, without giving anything away.

THE TEXT

And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.  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. And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? […] (Ruth 2).

SUMMARY OF THE TEXT

Naomi & Ruth returned empty to Bethlehem, during the barley harvest (1:22). They were empty, but Bethlehem was full. The disaster has befallen, but now we witness a hero arise, a mighty man, of the kinfolk of Naomi, Boaz was his name. His name means “fleetness” or “in him is strength” (v1, Cf. 3:18); a clear contrast with Mahlon. Ruth sets out–with Naomi’s blessing, and likely due to Naomi’s instruction–to busy herself with the lawful means of subsistence given to widows & strangers (v2; Cf. Lev. 19:9). God’s hand is clearly at work, for she “happens upon” the field of Boaz, Naomi’s kinsman (v3). A diligent man, Boaz comes to see the state of his harvest with a blessing for his reapers who bless him in return (v4). Like any good love story, he spots the fair maiden, and inquires of his steward as to who she was (v5); the steward provides a thorough report: 1) she was the Moabitess who’d returned with Naomi, 2) she’d sought permission to exercise her right to glean, and 3) she’d displayed a remarkable work-ethic (vv6-7).

Boaz speaks to Ruth, inviting her to glean permanently in his fields, permitting her to work alongside his maidens without harassment by his young men, and encouraging her to help herself to the cool waters of his wells (vv8-9, Cf. 2 Sam. 23:15). She bows in reverence, asking as to how she, a stranger, should procure his grace (v10). He explains that he’d heard the full tale of her loyalty to Naomi, forsaking her own land (v11), and he speaks a word of covenant blessing over her, for by her faith Jehovah’s wings were spread over her (v12). She expresses her gratitude (v13), but his kindness to her is not yet done, for he welcomes her to dine with him & his harvesters (v14), and then instructs his reapers to purposefully make her gleaning both easier (v15), more abundant, and hassle-free (v16).

After Ruth’s full day of work, she returned to Naomi with the abundance of her industry: arms full of blessing (vv17-18). Naomi insists on knowing who to bless for this bounty, and Ruth informs her it was Boaz (v19). This news incites Naomi to burst forth in prayer & praise, explaining the importance of their relation to Boaz (v20). Ruth and Naomi then agree that this gleaning arrangement should be continued (vv21-23).

THE ONE WHO CLUNG

In some Rabbinic tradition Orpah is known as “the one who kissed,” and Ruth is known as “the one who clung.” Ruth clung to Naomi, displaying a true conversion to the God of Naomi. In Chapter 2, Boaz invites Ruth to cling to his fields amidst his handmaids and young men until the end of the harvest (Cf. 2:8,21); which is the very thing she does (2:23).

This is the same word that’s elsewhere used to describe a husband cleaving to his wife (Gen. 2:24). The Lord repeatedly tells Israel to cleave unto Him (Deu. 10:20, 11:22, 13:4, 30:20); and to not cling unto the cursed things (Deu. 13:17) or else the curses will cling to them (Deu. 28). Joshua renews the insistence that Israel continue cleaving to the Lord, if she would enjoy the Deuteronomic blessing (Jos. 22:5, 23:8,12).

But Bethlehem has been under the curse of God, as evident by the famine. However, Ruth has come to cling to Naomi and her God; and now in Boaz, she clings to the fields of Israel. In contrast, Elimelech forsook the fields of Israel for the fields of Moab. Ruth has clung to God, and as the story unfolds we wait to see whether this clinging will result in blessing. We often want to see the blessing before we cling in faith. But Ruth displays the life of true faith, clinging comes first. Faith and then sight. As the hymn writer put it, “Nothing in my hands I bring, simply to Thy cross I cling.”

THE MIGHTY MAN

The arrival of Boaz into the narrative is meant to tantalize us, but not satisfy us. He’s a close kin of Naomi, and thus he could fulfill the required duty of redeeming her, and raising up an heir for Elimelech (Deu. 25:5).

There are a few things we learn about Boaz. He himself apparently doesn’t have an heir. He was the son of Salmon and Rahab. Some scholars object to the timeline, and insist that the genealogy at the end of the book must have been streamlined. But this just shows a lack of imagination and basic math skills.  John Tyler (born 1790), our tenth president (1841-1845), still has a living grandson. In other words, it is not at all unlikely that Boaz’s mother was indeed that famous Jerichoite, Rahab.

So his own mother had been a Gentile stranger who came to rest in the land of Israel. He was likely rather old, as his referring to Ruth as “my daughter” indicates. His care of her is initially paternal. He is a mighty one. And, as we see, a man of profound generosity. His charity is notable, and worthy of emulation. But most importantly, he’s a possible Kinsman-redeemer for Naomi and Ruth.

LIGHT IN THE SHADOWS

This whole section is laden with important symbolism. There’s a contrast being made between how Boaz treats this Moabitess with how Moab treated Israel during her wanderings (Deut. 23:3-4). Another shadow which is being illuminated for us is in the language used to describe Ruth’s departure from the land of her nativity (2:11). It calls to mind Abram’s departure out of Ur. Boaz’s feast invites us to see in him a sort of Melchizedek, bringing wine and bread to this feminine version of Abram.

The first man, Elimelech & his sons, left Naomi and Ruth in a wasteland. Not unlike Adam in Eden. Boaz arises to be a sort of second Adam. He is painted as what a good and godly king ought to be. Mighty, diligent to know the state of his flocks & fields (Pro 27:23), overflowing generosity, a mouth full of blessing. He is indeed a portrait of a godly patriarch, and all this is aimed to reinforce the Davidic Kingdom.

UNDER JEHOVAH’S WINGS

The only place of protection is under the wings of Jehovah. This expression will come into play again in the next chapter. But to be under the wings of Jehovah is likely a reference to the wings of the cherubim, which covered the ark of covenant. It was by the blood, sprinkled on the mercy seat, whereby all of Israel rested under the blessing and protection of God.

The story of Ruth is the story of the Redemption of the world in miniature. It sets before you the question: have you come to rest under the wings of Jehovah? Ruth the barren, brings to Naomi, in the midst of her bitter trial, armloads of sweet blessing. Where did this abundance come from? It came from resting under the Shadow of the Almighty. But the blessings here only foreshadow greater blessings which await these godly women.

This truth remains unchanged. Many people want God’s blessing, but they do not want to forsake Moab’s fields. They want their arms loaded full with the harvest, but they do not want to cleave to the fields of Boaz. God’s blessing is found, even in the midst of bitter trial, by clinging to Him alone, obeying His Covenant Word, and steadfastly hoping in the promised Seed.

Naomi gives a speech at the end of each chapter. The first chapter is her cry of godly despair; she even refuses to call God by His covenant name, opting instead to call Him El Shaddai (the Almighty). But here at the close of chapter 2, she praises Jehovah, and His covenant-mercies. The Redeemer arises, to make good on all the promised covenant blessings.

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