Related Links

The Book of Ruth Commentary

 • The book of Ruth is a book of prophecy. Some early Hebrew scholars place the book of Ruth among the books of the prophets. It is read annually by Orthodox Jews on the Feast of Pentecost [Hebrew Shavout] (Weeks). This is celebrated 50 days after Passover. This feast commemorates the giving of the Law on Mount Sinai which occurs at the offering of First fruits at the time of the barley harvest. The fact that they read this book on this day is prophetic. This is the feast that prophetically speaks of the church.

• The date for the writing of the book (mentions David but not Solomon) was likely during the time of David. Some believe the book was used to justify David’s right as king.

• The book shows us some of the unique laws practiced at that time (e.g., law of gleaming, Leveret Marriage, Law of redemption). It shows us some of everyday life in ancient Israel. Some of these practices are not only important to understanding the book of Ruth, but also for understanding other places in the Bible.

• Gideon had many wives and concubines through which he had 70 sons (Jd.8:29-32). After his death, one of Gideon’s sons, Abimelech (son from his concubine in Shechem), killed all but one (Jotham the youngest hid himself) of the 70 sons. He set himself up as a king of Shechem, and was a bloody king (Jd.9). Gideon’s father built an altar to Baal, but Gideon destroyed it (Jd.6:25-34). Ruth may have been a contemporary of Gideon.

• The book of Ruth was a historical book of events that actually occurred during the time of the Judges.

•This is the book that links David to Bethlehem. It is because of the book of Ruth that David was born in Bethlehem.

• We need to understand the book of Ruth to be able to understand Revelation 5.

It demonstrates, through every detail, and has prophetic implication.

• The first reading through the book we see a love story. Then as we read further observing the minute details we discover a tremendous number of pictures of doctrine lived out. If you are new to studying the Bible, you will find many great discoveries in the book. If you have been studying the Bible for some time you will find that it is very sophisticated.

• The book of Ruth is a love story between Ruth and Naomi, and between Ruth and Boaz. It is a love story of God’s redemption for us, ultimately accomplished at the cross of Christ.

• Secular readers find the elegance of the book appealing. Ruth is studied for its literary structure. Every word is skillfully chosen. There are word plays, puns, etc..

• The book of Ruth is an important element in the genealogy of Jesus Christ. This is true for more reasons than simply the fact that He was in the line from Ruth.

• [Without the book of Ruth you cannot link David to the house or tribe of Judah. Without the book of Ruth, Jesus may not have been born in Bethlehem.]

• There are 4 women in the genealogy of Jesus Christ (Thamar, Rahab the Canaanite harlot of Jericho, Bathsheba [mother of David and Solomon, who may have been a Hittite], Ruth). This may surprise some because with Matthew, as a Levi, you would not expect him to reckon women in a genealogy.

• The homiletic of the book at least displays love and integrity.

• It is good to go through the book, to get the surface meaning or basic story. Then we can go back through the book to discover there is another meaning underlining the storyline.

• The redemption of God is found through the Old and New Testaments.

• Boaz’s mother was Rahab. (Ruth, Bathsheba). Between Boaz and Naomi there is a generation gap. Both Boaz and Naomi speak in an older style of Hebrew, while Ruth speaks in a more common style.

• There are two books in the Bible that bear the name of women (Ruth and Esther). They both come as a result of exile.

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.

• “In the days when the judges ruled” — this period of time was before Israel had a king. This period between the Joshua and the monarchy is the period of the Judges. The book of Judges is a sad part of Israel’s history. The phrase “Everyone did that which was right in their own eyes” characterized this period.  The events of the book of Ruth take place during this period of the Judges.

• “There was a famine in the land” — the famine is mentioned because it shows us why Elimelech, Naomi, and their two sons immigrated from Bethlehem-Judah to Moab. Conditions in Bethlehem are tough. “Famine” in the Bible typically speaks of God’s judgment on Israel. The spiritual condition of Israel may be the reason for the famine. Later, in Elijah’s day God sent a famine as judgment on Israel for worshiping Baal (1Ki.16:30-17:1; 18:21, 37; 19:10).

• “Bethlehem-judah” — the hyphenated name is used because there are two Bethlehems. Bethlehem-judah is to the south. The other Bethlehem is Bethlehem-Zebulun. Micah 5:2 tells us where the Messiah will be born.  “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” This last phrase teaches that the Messiah will be born into time, but is Himself eternal. Some Jews deny the supernatural nature of the Messiah. He is more than merely a political leader.  The book of Ruth links the house of David to Bethlehem.

• “The country of Moab” — The origin of the nation of Moab goes back to the daughters of Lot who got him drunk, had sexual relations with him which resulted in two sons, namely, Moab and Ben-Ammi (Ge.19:30-38). Moab is about 50 miles east on the other side of the Dead Sea from Bethlehem. The inhabitants of Moab were excluded from the congregation of the Lord (De.23:3-6). They were worshipers of the god Chemosh (a deity similar to Baal).  

1:2  And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehem-judah. And they came into the country of Moab, and continued there.

• “Elimelech” — means “God is my king”. This is an interesting name during this period of Judges since there was no king in Israel at this time. God was always to be Israel’s king. Elimelech appeared irresponsible in leaving Bethlehem, and Naomi appeared  responsible in returning (1:7).

• “Naomi” — means “pleasant”. As we study this book remember that nothing is there by accident. These names will become meaningful.

• “Mahlon” — means “unhealthy”. It appears he was not impressive at birth.

• “Chilion” — means “puny”. Imagine growing up with these names.

• “Ephrathites” — this refers to the inhabitants of Ephrath (also spelled Ephratah and Ephratha). This is another name for Bethlehem (Ge.35:19; 48:7; Ru.4:11; Mi.5:2). There was another town named Bethlehem in the area assigned to Zebulun in the north and west of the Sea of Galilee.

• “And continued there” — they stayed for 10 years which is likely longer than they originally planned.

1:3  And Elimelech Naomi's husband died; and she was left, and her two sons.

• “Elimelech Naomi’s husband died. ” — she is now a widow. Things go from bad to worse. She ends up spending 10 years in Moab.

1:4  And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.

• After their father dies, the two sons take wives of the local girls of Moab. These marriages are not condemned in the book of Ruth. The Mosaic Law prohibited Israelites from marrying the Canaanites (De.7:3), but does not say they could not marry the Moabites. Later, Solomon found that marrying women who worshiped other gods caused him to stumble (1Ki.11:1-6; Ma.2:11).

• “Ruth” is a type of the church. Remember the church did not exist in the Old Testament. It was concealed.

1:5  And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.

• “Mahlon [unhealthy] and Chilion [puny]” — having these names one might think that they died of health reasons.

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 that the LORD had visited his people in giving them bread.

• 10 years later Naomi gets word that things back in Israel are better, so she decides to return to her homeland. It is implied in the story that when she left Israel Elimelech lost his property. He either sold it or lost it through indebtedness, maybe not able to pay. The sense here is that there were lands that belonged to Elimelech that were lost. Thus the book will deal with the concept of redeeming the land. So now we find Naomi is destitute. She has lost her husband, and her two sons. She is going back to her homeland because she knows the people, but she has no leverage there.

• Compare Creation and Redemption in the Bible. Try to consider it from God’s standpoint. Creation is covered in the first 2 chapters of Genesis. There are a few Psalms that reference creation. Job and other references to creation. What did creation cost God? 6 days. God could call another universe into existence. Creation cost God 6 days. Redemption cost God His Son. How much space in the Bible is devoted to redemption? It runs throughout the Bible. Go down the line of Bible books and you will see the redemption of God unfolding. From Genesis to Revelation we find the redemption of God at work. The death of Christ was not a tragedy, it was a triumph.

• “Return” — here and in verse 7. This is a key word in the book of Ruth.

1:7  Wherefore she went forth 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.

• We see the two daughter-in-laws, who are now also widowed, tagging along with their mother-in-law (Naomi) as she goes back to Judah. You would not normally expect the younger women to leave their homeland to go to a strange region. They have other prospects for marriage there in Moab. Maybe they are still grieving their loss, and have no intention of re-marriage at this time. Naomi must have been a very special person for these young ladies to want to stay with her.

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 ye have dealt with the dead, and with me.

• Both, at least initially, plan on going with Naomi to Judah.

• “And Naomi said” — 59 of the 84 verses in the book of Ruth contain dialogue.

• “Return each to her mother’s house” — this seems unusual to say in a male-dominated society. Naomi was likely referring to the fact that mothers and daughters discuss wedding plans.

1:9  The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

• For women marriage provided security.

• “She kissed them” — the kisses were likely intended to be a farewell kiss. Naomi intended to leave them there in Moab.

1:10  And they said unto her, Surely we will return with thee unto thy people.

1:11  And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands?

• “Are there yet any more sons in my womb” — Naomi referred to the levirate marriage custom in Israel where a brother was responsible to marry his deceased brother’s wife to conceive a son in his brother’s name to perpetuate his brother’s name and inheritance (De.25:5-10). Since Naomi had no more sons she was pointing out that this was not possible.

1:12  Turn again, my daughters, go your way; for I am too old to have an husband. If I should say, I have hope, if I should have an husband also to night, and should also bear sons;

• “Go your way” — Naomi seems insensitive to her daughter’s-in-law. She believed her situation was more bitter than their’s because they still had the potential to bear children.

1:13  Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.

• “The LORD is gone out against me” — Naomi seemed to be at a stage where she could speak out in anger against God. She apparently blamed all her problems on God. Naomi did not express any hope in the future. Naomi left Bethlehem because of a food famine. She returned to Bethlehem with a famine in her soul. Yet she still was a woman of faith believing that God was actively involved in their lives (Ru.1:8-9; 2:20). It appears Naomi in her grief and depression did not see the value of her daughter’s-in-law. Maybe the presence of the younger women depressed Naomi by reminding her that they still had hope of having children.

1:14  And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.

• “Orpah” — she agrees with the logic of Naomi from verses 11-13. After this point Orpah is no longer mentioned by name.

• “Orpah kissed her mother in law” — her kiss sealed the relationship between her and Naomi. Their relationship ended with this kiss.

• “Ruth clave unto her” — In Ruth’s mind this decision likely meant that she would never marry or have children. She was giving up her security.

• Two decisions are made that go in very different directions. Orpah chooses the natural human logic approach. Ruth choice is based on faith (see verse 16).

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.

• Canaanite worship of Baal was common among the Israelites (Jd.2:11; 3:7; 8:33; 10:6, 10). They believed that Baal owned the land and regulated its fertility. God told Israel under Joshua’s leadership to purge the land of the Canaanites including their idols (De.7:16; 12:2-3; 20:17). But they failed to do so (Jo.16:10; Jd.1:27-33) leaving them open to accepting and relying on their idols instead of God.

• “And unto her gods” — Naomi actually encourages Ruth to go back to worship Baal. I imagine while Ruth and Mahlon were married their worship was toward the God of the Israel. Naomi is not making it easy for Ruth to believe in Jehovah.

• “Return thou after thy sister in law” — Naomi did not make it easy for Ruth to come to faith in the God of Israel.  Ruth believed even without the encouragement of a promise. Naomi says nothing to welcome Ruth into the fold of those who trust in Israel’s God.

1:16  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:

• “Shall be” — this is supplied by the translators (italics). Either Ruth is coming to faith in the God of Israel for the first time, or she is continuing to believe.

1:17  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.

• Verses 16-17 are likely the most remembered verses in the book. Do not let familiarity with the verses deny you the incredible beauty of what Ruth says here.

• Remember that Ruth was raised in idol worshipping Moab. She is abandoning everything to live what must seem to be a strange way of life. This is what Ruth chooses to do, and so because of her choice, her name lives forever on the pages of Scripture.

1:18  When she saw that she was stedfastly minded to go with her, then she left speaking unto her.

• “She left speaking unto her” — maybe she sort of pouted; but more likely she just dropped the matter.

1:19  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?

• “Is this Naomi?” — It had been 10 years, but the people still remembered Naomi.

1:20  And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

• “Call me not Naomi” — Naomi says this with a sharp tone in her voice. Many mother in law jokes and negative comments come from verses like this one.

• Remember “Naomi” — means “pleasant”, and the word “Mara” mean “bitter”. Do not call me pleasant, but call me bitter. Remember the wilderness wanderings and the water that was bitter. This is basically the same root word.

1:21  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?

• “I went out full” — Naomi had a husband and two sons, thus she was full.

• “Home again empty” — Naomi loss her husband and two sons, thus she is empty. Naomi does not see any value in her daughter in law, Ruth.

1:22  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 barley harvest.

• “In the beginning of the barley harvest” — the beginning of the barley harvest (March-April) is chapter 2, and the wheat harvest (June-July) is in chapter 3.

• “Naomi” — Re-read Ruth chapter 1, and notice how Naomi is symbolic for Israel. Just as Israel was brought into the land originally full, then the diaspora (scattering) and a famine for 1900 years. She goes out full. She comes back to a land that is desolate.

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.

• “Boaz” — means “in him there is strength”. He is in the line of Rahab (the harlot of Jericho). Boaz is the hero of the story. Boaz’s name is chosen by Solomon for one of the names of the two pillars of the temple. Boaz was a near kinsman of Naomi’s ex-husband Elimelech. But he was not his brother. The exact relationship is not provided.

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.

• “Let me now go to the field…after him in whose sight I shall find grace” — This is Israel’s welfare system at the time. If you were a land owner, and you grew grain (food) you were allowed to make one pass through your field. You could not make a second pass through the field. The idea was that widows, poor, destitute (orphans) could come through behind the reapers and pick up what they dropped. This is called the Law of Gleaning.

• Ruth is taking advantage of this law of gleaming.  Ruth did not wait for Naomi to serve her. Ruth took the initiative, and Naomi encourages her to go.

• “Moabitess…in whose sight I shall find grace” — Moabites were excluded from the congregation of Israel (De.23:3), thus Ruth was there by grace.

2:3  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.

• “Gleaned in the field” — The corners of the field were to be left for the poor and strangers to reap (Le.19:9-10; 23:22).

• “and her hap” — Do you believe she just happened to be gleaning in the field of a near kinsmen without her knowing it? She probably did not know it at the time. Jewish Rabbis say that “coincidence is not a kosher word”. We Gentiles may say that there are no accidents in God’s kingdom. She was destined to encounter this field. The same providence that later led the Magi to Bethlehem (Mt.2:1-8) directed Ruth to the appropriate Bethlehem field. This may even be the same field that the Gospels refer to later concerning the shepherds abiding their field.

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 came from Bethlehem” — Maybe he lived in the city of Bethlehem. He simply comes out to the field.

2:5  Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?

• “Servant” — this servant is in charge over the harvest for Boaz, in particular “the reapers.” In the N.T. Jesus says the harvest is plenty but the laborers are few ( ). There is a picture here. The servants are to reap leaving grain (grace) behind them. The unnamed servant is usually representative of the Holy Spirit in Scripture.

• “Whose damsel is this?” — It appears see caught the eye of Boaz. He is likely asking the supervisor in charge who she was.

2:6  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:

• “It is the Moabitish damsel” — she is already labeled as a foreigner.

• “That came back with Naomi” — Boaz knows he is related to Naomi.

2:7  And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.

• “I pray you, let me glean” — this verse is looking back earlier in the day when she came to the field and requested permission.

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:

• “My daughter” — Boaz addressed Ruth as my daughter probably because of their age difference. He was likely closer to Naomi’s age.

• “Abide here fast by my maidens” — it sounds like he is hiring her to work for him. His intensions go beyond merely hiring her.

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 athirst, go unto the vessels, and drink of that which the young men have drawn.

• “When thou art athirst” — Boaz told Ruth that she could drink from that which was provided for the workers. This certainly goes beyond the requirement of the Law (see Ru.2:16).

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 shouldest take knowledge of me, seeing I am a stranger?

• ”Why” — Ruth wanted to know why she was singled out for this wonderful treatment. Ruth could tell that this was exceptional treatment. Ruth seems surprised to have found such treatment being a foreigner.

• “Grace” — or maybe “favor”.

• “Stranger” — or foreigner. Ruth is a Gentile.

2:11  And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.

• “It hath fully been shewed me” — Boaz knew about Ruth for the news spread rapidly in this small town. Boaz is impressed with what he heard about Ruth who was willing to leave her own family to come to a strange land.

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.

• Verses 11-12 are symbolic.

• “The LORD recompense thy work” — Boaz desired the Lord to bless Ruth for her dedication to her mother-in-law Naomi. Soon God will use Boaz to answer his own prayer.

• “Under whose wings thou art come to trust” — here a comparison is made comparing part of God to an aspect of an animal. As a chick finds refuge under its mother’s wing of protection, so Ruth takes refuge under God’s wings (Ps.17:8; 36:7; 57:1; 61:4; 63:7; 91:4; Mt.23:37). She trusts in God’s protection.

2:13  Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.

• “Let me find favour in thy sight, my lord” — Boaz’s words could have stirred pride in Ruth, but she continued in humility.

• “Though I be not like unto one of thine handmaidens” — Ruth felt she was less important than Boaz’s servant girls.

• Notice the contrasting words from Naomi and Boaz. Ruth does not seem to get any encouragement from Naomi. But Boaz graciously encourages Ruth.

2:14  And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.

• “And eat of the bread” — Boaz invited Ruth to eat from the food he and his harvesters would eat from. Usually gleaners would have to fend for themselves. Boaz provided more than Ruth could eat probably to make sure Naomi would be provided for (Ru.2:18).

• “Vinegar” — It is not vinegar as we know it, it is made from sour grapes. Boaz is offering Ruth bread and wine.

2:15  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:

• “Let her glean even among the sheaves” — even if she wanders where the workers have not even reaped yet, they are not to say anything to her. Boaz is going beyond the requirement of the Law.

• “Reproach her not” — Boaz told his men not to rebuke Ruth or hinder her in any way. Sometimes we can get in the way of God’s work.

2:16  And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.

• “Let fall also some of the handfuls of purpose for her” — Boaz asked his workers to deliberately drop stalks in Ruth’s path so she would have abundant provision.

• It is obvious that Boaz is interested in Ruth.

• “Let fall also some of the handfuls” — Boaz is telling them to purposely drop some of the good harvest for Ruth to pick up.

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.

• “Beat out that she had gleaned” — this is beating out the grain from the stalks.

• “About an ephah of barley” — That is about 7 bushels. Some see the ephah as half a bushel weighing about 30 pounds. This is enough food for several days.

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.

2:19  And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shewed her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day is Boaz.

• “Where hast thou gleaned today?” — This is not likely a casual question Naomi asks Ruth. Naomi could easily tell that something was unusual. Ruth simply gleaned a lot.

• “The man’s name with whom I wrought to day is Boaz” — this is where the light turns on for Naomi.

2:20  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 kinsmen.

• This verse is the key to the plot to the book of Ruth.

• “Kindness to the living and the dead” — the living was Naomi and Ruth. The dead is Elimelech whose name will live on through his daughter-in law Ruth.

• “One of our next kinsmen” — Though Boaz was a close relative, more importantly he was a kinsman-redeemer. He could act as a redeemer of property and persons. Boaz is one of the next kinsman, but not the closest (Ru.3:12).

2:21  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.

2:22  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.

• Naomi knows something is up, and knows how to take advantage of it. Naomi knows that Boaz could possibly redeem or buy back the land she lost.

• TWO LAWS IN ISRAEL:

(1) Law of Redemption. (Le. 25:47-50). This law helps us to understand the book of Ruth as well as Revelation chapter 5 (the 7 sealed book written within and on the back side). When we buy or sell property we think in terms of transfer of title in fee simple. When we purchase a piece of property, it belongs to you and will pass down to your heirs. It is your property forever in effect. Israel did not operate this way because Israel belonged to God. The God of the universe singled out a piece of real estate and called it His own. Yes, the Lord owns the whole earth, but He has plans for a small piece of land called Israel. (During the future Magog invasion God will intervene because it is His land). When Joshua enters Israel the land is granted to the 12 tribes. (13 tribes because the tribe of Joseph is split into 2, and the tribe of Levi did not get land because God was their inheritance- they could occupy 48 cities). The land that was granted to a tribe was to stay with that tribe. This is why genealogies are so important to Israel. If you got into trouble financially, you could sell your land (more like what we would call a lease). You could sell the rights to use the land until the year of Jubilee where the land returned to the owners. The title deed (a rolled up scroll with instructions on the exterior of the scroll) typically provided the rules or procedure of redemption. In this redemption idea a near kinsman could follow the title deed instructions to buy back the unused years. (For example you would sell the land for a certain amount of time, say 7 years, and if after 3 years a near kinsman came he could pay the balance of the four years that was due and return the land to the family. This is redeeming the land. (Jeremiah 25 – he knows he is about to go into captivity, but is instructed by God to purchase a piece of land. The point here is what will happen after the captivity. Jeremiah’s descendants will come back and claim the land.

• One of the titles for Jesus Christ is Kinsman Redeemer (Hebrew goel).

• The Kinsman-Redeemer (Hebrew goel) Requirements:

      1. Must be a kinsman

      2. Must be able to perform

      3. Must be willing

      4. Must assume all the obligations

(2) Law of the Levirate Marriage. (De. 25:5-10). If you had a widow without any children (issue) she could go to the next of kin, and put a claim on him to take for wife to raise up children for the family. There were 3 conditions: (1) he had to be a near kinsman (2) he had to be able to perform (3) he had to be willing. This was not required, but was an obligation that she could put on him. If he chose to do it he would take her as his wife with the expectation of having an heir (children) for the family. If he chose not to he had to give her his shoe (a symbol of shame that he had failed to do the kinsman part). He was to go one foot bare footed for some time. This was to put him to shame. She would receive the shoe, possibly spit on him, and openly put him to shame.

2:23  So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law.

• “Barley harvest” — the time was roughly about Passover.

• “Wheat harvest” — 50 days after the barley harvest. These two harvests set the stage for chapter 3.

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?

• “Shall I not seek rest for thee” — Naomi’s turns from her depression to a matchmaker. Hebrew parents often arranged marriages for their children (Jd.14:1-10). Naomi sought rest and security for Ruth through marriage.  

3:2  And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.

• The harvest not only meant gathering the grain but preparing it for the market. The harvest was a time of work and celebration.

• “He winnoweth barley to night in the threshingfloor” — they would thresh in the day, and then have a party in the evening. Many of the owners would sleep there to prevent theft of the grain. This concern shows the sad state of Israel during the time of the Judges.

• “Threshingfloor” — was a large flat parcel of ground (typically on a hill top) where there was a prevailing wind. They would take the grain and toss it into the air. The wind would cause the grain to blow a little distance, but the chaff (which was lighter than the grain) would blow away further. Thus two piles were created. The closest pile (the grain) would be kept. The further pile (the chaff) would be burned. David purchased the threshingfloor that later became the site of the temple.

      The threshing floor is used idiomatically of the “Tribulation.” If this is intended, notice where Ruth is located during the Tribulation, she is at the feet of Boaz. Isaiah 26:19  is an illusion of resurrection.  

• Naomi is briefing Ruth on how to get ready for this.

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.

• (1) Anoint herself; (2) Put on nice clothes; (3) Go to the threshing floor; (4) Do not be seen by Boaz; (5) When Boaz begins to lie down mark the place; (6) Uncover the feet of Boaz; (7) Lay down at the feet of Boaz; (8) Listen to instruction from Boaz.

3:4  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.

• This scene took place in the dark in case Boaz rejected the proposal so the whole town did not know. Nothing suggests anything indecent is in view here. Naomi asks Ruth to do this believing the integrity of Boaz was sure.

3:5  And she said unto her, All that thou sayest unto me I will do.

3:6  And she went down unto the floor, and did according to all that her mother in law bade her.

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.

• “He went to lie down at the end of the heap” — Owners who had to travel to the land would often stay over night. They would find a place to sleep for the night. They would do this until the harvest is complete, and be involved in selling the product. Also, staying around the grain they could prevent someone from stealing the product.

• “Uncovered his feet” — this is a gentle way to wake him.

3:8  And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

• Boaz was startled to find a woman at his feet. He wanted to know the identity of the woman.

3:9  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.

• “Spread therefore thy skirt over thine handmaid” — this is often misunderstood. She is not propositioning him for the evening. She is doing a lot worse than that. She is putting the claim on him to take her to wife, because he is obligated under the law of the levirate marriage. Ruth is asking Boaz to put his authority (hem) of the family over her. She is asking him to be the [Hebrew, goel] (kinsman redeemer). Ruth may not know it or not, but he is delighted. There is much more going on here that overrides that. If we understand the relationship between Boaz and Ruth, we can understand the relationship between Christ and the church. Ruth put herself under the wings of God’s protection (Ru.2:12), but now she asks to be put under the wings of Boaz’s protection.

• A second role of the kinsman redeemer was to be the avenger of blood (Is.61:1-2).

• Hems are the border and bottom edge of a garment. Ruth is asking Boaz to spread his hem over her. (In ancient Mesopotamia to cut the hem of someone’s garment was to stripe him of his personality and authority. A husband could divorce his wife by cutting off the hem of her robe. Today we are used to seeing emblems of authority on sleeves –Naval officer, airline pilot). In Israel the emblem (symbols, outlines of genealogy) of authority was in the hem of the garment. A nobleman could authenticate a contract by pressing his embroidery into a clay tablet. (1Sam.24 the wilderness of En-gedi when David cut off the hen of a skirt of Saul’s robe. Remember Saul was sleeping. David tried to prove to him that he meant no harm, but that he could have killed him. Later on David repents for cutting Saul’s symbol of authority. Saul seemed to understand the implication of this in 1Sa.24:20).

• The Lord Jesus Christ’s hem was sought for healing (Mt. 9; Mk.5; Lk.8). While Jesus is on the way to heal the Jewish daughter of Jairus (who is 12 years old) who actually dies, a Gentile woman with the issue of blood (for 12 years) desires to just touch the hem of His garment she would be healed. She does touch it, and is healed. This woman was a Gentile (a Jewish woman would not be allowed in the congregation).  In type Jairus’ daughter represents Israel, and the woman with an issue of blood represents the Gentile church.

• Joseph’s coat of many colors is not clear what it means. Some believe it was a seamless coat. And Jesus’ coat was seamless which is why the soldiers at the foot of the cross would not tear it up to divide it but cast lots for it. They did not want to destroy the value of it.

• The temple veil was torn signifying the end of man as High Priest. Jesus’ hem was not torn because He is our High Priest.

• Ezekiel 16 and 39, God said He would spread His skirt over Israel. This is God’s way of expressing His covering or protection over Israel.

3:10  And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

• “Thou followedst not young men” — Boaz commends Ruth for not going after younger men. It appears Boaz believed Ruth could easily have found a younger guy if she wanted.

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.

• “I will do to thee all that thou requirest” — this relived any immediate fear Ruth may have felt.

3:12  And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I.

• “howbeit” — this verse adds tension to the story. The story has been getting better, and more exciting. But this verse is the great let-down. (Imagine the music rising to a sinister tone and we have a problem). Boaz is not a brother of the deceased Mahlon.

3:13  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.

• “Tarry this night” — Boaz tells Ruth the stay the night and he would deal with that nearer kinsman in the morning.

• Boaz acted responsibly by protecting Ruth by allowing her to stay there the night.

3:14  And she lay 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.

• “She lay at his feet” — Boaz loved Ruth, but there was nothing he could do. It was her move. She had to ask Boaz to do the kinsmen part. Colossians 2 tells us that the feasts were prophetic of things to come and the feast of Pentecost is prophetic of the church. It may be possible that this feast is not yet fulfilled.

• “Let it not be known” — Boaz did not want this to become a matter of gossip even though nothing improper happened. Gossipers are not too concerned with facts.

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 it on her: and she went into the city.

• Before Ruth leaves Boaz gives her 6 measures of barley. Boaz gives this to Ruth to give to Naomi. It is like a code or symbol that Naomi picks up on (verse 17). This gesture implies that he will not rest until all this is resolved. (The symbolism of creation is seen here, where for 6 days God created the universe, then rested on the 7^th). Boaz will not rest until the matter is done (verse 18).  Boaz wanted Naomi to share in Ruth’s future fulfillment.

• “Laid it on her” — This was about 60 pounds. Boaz may have placed it on Ruth’s head. She must have been strong.

3:16  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 to her.

3:17  And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law.

• “Six measures of barley” — this is like a code Boaz is sending to Naomi. As God created the universe in 6 days without rest, so Boaz will not rest until all is resolved.

3:18  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.

• “Until thou know how the matter will fall” — either way (the near kinsman or Boaz) Ruth is about to be redeemed.

4:1  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.

• “Up to the gate” — the threshing floor was below the level of the city, thus he went up to the town gate. The gate is where civic affairs and personal business took place. At the gate men would make major decisions even those that would affect the destiny for women.

• “The kinsman” — he is closer to Elimelech than Boaz is. His name is not given. Some see this as wise (maybe poetic justice) since he refused to become the redeemer.

4:2  And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.

• “Sit ye down” — this implies that Boaz was a man of authority because people respond to him.

• “ten men” — these 10 men served as witnesses to this legal transaction.  Why 10 men were chosen is not stated. Later 10 became necessary for a Jewish wedding benediction.

4:3  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:

• Boaz initiates talks about Elimelech’s land that was sold. Naomi had a field for sale (her poverty required her to sell it) that belonged to her late husband Elimelech. We are not told how she came to possess the land. If possible the land should remain in the family (Je.32:6-12).

4:4  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.

• “There is none to redeem it beside thee” — Boaz is saying the nearer kinsman had the first right, then Boaz did.

• “I will redeem it” — this near-kinsman agrees to redeem the land, which may make Boaz a little nervous for fear of losing Ruth. The near-kinsman agrees to the Law of Redemption. Now Boaz is at a difficult point. But he continues with a stipulation the nearer kinsman does not like (v.5).

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.

• “Ruth the Moabitess” — Boaz may be emphasizing the fact that Ruth is a Gentile. It may be the Gentile idea that turns the tide here. Boaz tells the near-kinsman that part of the deal is to take Ruth the Moabitess to wife also. Ruth owned part of the property along with Naomi.

• If Ruth bore him a son, that son would eventually inherit the redeemed property along with his current estate also.

• If only Naomi were the widow (since she is beyond childbearing age) then no son from the levirate marriage could inherit the nearer kinsmen estate.

4:6  And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.

• “I cannot redeem it” — It may be that the near-kinsman has other legal issues pending. He may have grown or near grown children and the land may already be divided up. The problem is not disclosed. Some conjecture that he refused because he feared the same fate of Mahlon (Ruth’s first husband). In any case, he refuses his right to purchase.

4:7  Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel.

• “This was a testimony in Israel” — this legal transaction was not finalized on a signed piece of paper. It was finalized by a dramatic symbolic act that the witnesses would see and remember.

• “A man plucked off his shoe, and gave it to his neighbour” — The fact that this custom is explained here indicates the book was likely written some time after this custom may have passed. Passing the sandal symbolizes Boaz’s right to walk on the land as his property (De.1:36; 11:24; Jo.1:3; 14:9).

4:8  Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.

• “So he drew off his shoe” — The near-kinsman gives up his right to claim Ruth, the Moabitess, as symbolized by giving his shoe to Boaz. He is officially telling Boaz to perform this duty. To the person giving the shoe it is a symbol of shame. But to Boaz it is his marriage license.

• “Shoe” —

• (At the burning bush God says to take off your shoes for you are on hollowed ground).

• (We find shoes that do not wear out during the 40 year wanderings).

• (John the Baptist who says concerning Christ, “whose shoes I am not worthy to loosen”).

4:9  And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi.

• Boaz is saying that he did/will purchase the land on behalf of Elimelech, Naomi, Chilion, and Mahlon. Also Boaz purchased Ruth to be his wife.

4:10  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.

• “Ruth” — It does not say here but it is likely that Boaz assumed responsibility for Naomi as well. Remember Ruth’s commitment to Naomi. Naomi is probably taken care of (see verse 15).

• “To raise up the name of the dead upon his inheritance” — Boaz will raise up a son to continue the name of Elimelech and of Elimelech’s son Mahlon.

4:11  And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that 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:

• “Rachel and like Leah” — the two wives of Jacob, from whom came the 12 tribes of Israel. The entire nation came from these two women. Remember that Rachel also was barren (as Ruth was in Moab) for many years before bearing a child.

• “And be famous in Bethlehem” — some see this verse as so important that without it, Jesus may not have been born in Bethlehem. Is Bethlehem famous? It was just a little town of 7,000 people. Yet, because Jesus Christ was born there, it is famous world wide. Some believe the shepherds around when Jesus was born were in the fields of Boaz and Ruth.

• “Ephratah” — also spelled Ephrath and Ephrathah. This was another name for Bethlehem (Ge.35:19; 48:7; Mi.5:2).

4:12  And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.

• This may sound good at first, but it is more like saying, “the same to you fella.” (Ge.38:1- How did Pharez come into being? It is a shameful story of Judah. Judah had Shuah as a wife and bore his first born son which they named Er. Er was wicked, so the Lord slew him.  Judah is losing sons. God is upset with them because these sons were to be in the Messianic line. [Onan enjoyed sexual relations with Tamar, but spilled his seed on the ground. He knew any offspring of his and Tamar would be considered his brother Er]. Plus they are disregarding their obligations. It appeared that the family line would cease. Judah seems to be tired of losing sons so he does not provide for Tamar a replacement. Ge.38:14 Shelah was grown and he should have been provided as a replacement for Tamar. When she saw that that was not going to happen, she poses as a prostitute and Judah saw her, though she hid her face. She comes on to Judah (her father-in-law) and wants some pledge money up front. She request Judah’s signet, bracelet, and staff (it is like he gave her his credit cards, and driver’s license, etc). Judah later sends his buddy back to pay his debt but cannot find her. 3 months later they figure out that Tamar (Judah’s daughter-in-law) acted like a harlot. Judah wants to have her killed for doing this. She shows the items belonging to Judah and says the owner of these made her pregnant. Judah figured it out and acknowledged them and realizes that she was more righteous than he was because he neglected his duty to provide for her. She is pregnant with twins (Pharez and Zarah). Without the births of Perez to Tamar and Obed to Ruth and Boaz the line to the Messiah would have been broken.

• With this background to have someone say that they wish your house be like Pharez, is like saying, “the same to you buddy.” The above context (verse 12) reads like a toast. But verse 14 is a prophecy.

• De. 23:2 says that an illegitimate son causes the line to be dis-inherited for 10 generations. After the 10^th generation of a bastard son he can have an inheritance. Rabbis tend to believe that this affects the royal line.

• “Pharez” — [some spell it Perez] There are three reasons why Pharez may be mentioned here. (1) The levirate connection he had with Tamar; (2) His descendants settled in Bethlehem (1Ch.2:5, 18, 50-54); (3) Pharez is an ancestor of Boaz (Ru.4:18-21).

THE CURSE OF JEHOIAKIM (Coniah)

• In Jeremiah 22 Judah’s kings go from bad to worse. Jekaniah who is so bad that God pronounced a blood curse on him (Je.22:30). “Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah”. This may have caused Satan to rejoice, because God now has what seems to be a problem, since He said that the Messiah would be of the house and lineage of David. How can the Messiah come through the line of David when God just placed a curse on the line of David?

• Luke starts his genealogy with Adam because he views Jesus as the Son of Man. He goes through the names (Abraham through David are the same as in Matthew) until he gets to David. When he gets to David he doesn’t come down through Solomon, but through another son of David, Nathan. (This is why there had to be a virgin birth, because he is now heir to the throne of David legally through his father, and by a blood line through Mary. And because Joseph was not his father he doesn’t inherit the blood curse). Joke: So when you say round young virgin, you have a new insight.

• Genesis 3:15 “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” When God declared war on Satan the seed of the woman becomes the title of the Messiah. The seed of the woman is a contradiction in biology. It is the seed of man not the woman. This is the first hint of a virgin birth. Isaiah 7:14 “Therefore the Lord himself shall give you a sign; Behold, a [the] virgin shall conceive, and bear a son, and shall call his name Immanuel.”

• “The house of Pharez” — he is the illegitimate son of Judah, though he is in the genealogy from Abraham to David. He cannot inherit until the 10^th generation. Counting down, David is the 10^th generation after Pharez (Luke 3:32-35):

• In the book of Ruth the prophecy is that David will be the house (dynasty) that God is going to build the Messianic line through. This is why Samuel, while Israel is complaining for a king, does not go to the house of Judah (even though Samuel knew Judah was to be the royal line from Genesis 49). Samuel went to the tribe of Benjamin to get Saul. Why? (1) God told him to (2) There is a cloud or curse on the tribe of Judah until David. [We tend to see this whole series like this: Israel cries for a king to be like the nations around them. God gives in and gives them Saul. He doesn’t work out so He gives them David. The whole idea is seen like an after thought of God]. David was foreordained before the foundation of the world to be king.

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 bare a son.

• “She bare a son” — Ruth was barren her entire marriage to Mahlon while in Moab (Ru.1:4-5). Now in Jerusalem, when the fullness of the time had come (Ga.4:4; Lk.1:26-38; 2:1-7) God gave Ruth conception. This pictures Mary giving birth to the Lord Jesus also in Bethlehem.

4:14  And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.

• “Blessed be the LORD” — the book of Ruth contains many blessings and benedictions (Ru.1:8-9; 2:4, 12, 20; 3:10; 4:11-12, 14-15).

• “Naomi” — remember when Naomi came back to Bethlehem at the end of chapter 1, she was empty. Now Naomi takes a central view again in the book. If Naomi was not past the age of childbearing, she (instead of Ruth) may have been the one at the feet of Boaz that night on the threshing floor.

4:15  And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.

• “Restorer of thy life” — the women perceive that Boaz will take care of Naomi. It is like Naomi is receiving new life.

• “Seven sons” — seven sons to a Hebrew family symbolized the supreme blessing (1Sa.2:5; Jb.1:2). Naomi, who was empty is now full.

4:16  And Naomi took the child, and laid it in her bosom, and became nurse unto it.

• “Naomi…became nurse unto it” — Naomi became the nurse for Obed (Ruth’s son with Boaz). This may have been a formal act of adoption.

4:17  And the women her neighbours gave it 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.

• “Son” — the women say Naomi has a son which is actually her grandson. “Son” in Hebrew often menas “descendant.”

• “Obed” — means “worship” or “worshiper”. The women name the son, and Naomi accepts the name. He is a son that is worshipped. It sounds like a pun here. Is it David or Jesus that is worshipped? Obed was the grandfather of David.

• Because Boaz accepted the levirate obligation the neighbors of Naomi considered the son of Ruth (Obed) to be Naomi’s.