The following excerpt is from Ruth & Esther
Women of Faith, Bravery and Hope
Women of Faith, Bravery and Hope
Ruth 4:1–22
1 Now Boaz went up to the gate and sat down there; and behold, the close relative of whom Boaz had spoken came by. So Boaz said, “Come aside, friend, sit down here.” So he came aside and sat down.
2 And he took ten men of the elders of the city, and said, “Sit down here.” So they sat down.
3 Then he said to the close relative, “Naomi, who has come back from the country of Moab, sold the piece of land which belonged to our brother Elimelech.
4 And I thought to inform you, saying, ‘Buy it back in the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know; for there is no one but you to redeem it, and I am next after you.’ ” And he said, “I will redeem it.”
5 Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance.”
6 And the close relative said, “I cannot redeem it for myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself, for I cannot redeem it.”
7 Now this was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything: one man took off his sandal and gave it to the other, and this was a confirmation in Israel.
8 Therefore the close relative said to Boaz, “Buy it for yourself.” So he took off his sandal.
9 And Boaz said to the elders and all the people, “You are witnesses this day that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi.
10 Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day.”
11 And all the people who were at the gate, and the elders, said, “We are witnesses. The Lord make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel; and may you prosper in Ephrathah and be famous in Bethlehem.
12 May your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring which the Lord will give you from this young woman.”
13 So Boaz took Ruth and she became his wife; and when he went in to her, the Lord gave her conception, and she bore a son.
14 Then the women said to Naomi, “Blessed be the Lord, who has not left you this day without a close relative; and may his name be famous in Israel!
15 And may he be to you a restorer of life and a nourisher of your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has borne him.”
16 Then Naomi took the child and laid him on her bosom, and became a nurse to him.
17 Also the neighbor women gave him a name, saying, “There is a son born to Naomi.” And they called his name Obed. He is the father of Jesse, the father of David.
18 Now this is the genealogy of Perez: Perez begot Hezron;
19 Hezron begot Ram, and Ram begot Amminadab;
20 Amminadab begot Nahshon, and Nahshon begot Salmon;
21 Salmon begot Boaz, and Boaz begot Obed;
22 Obed begot Jesse, and Jesse begot David.
went up (v. 1)—Apparently the threshing floor was below the level of the gate. Compare Ruth 3:3, “go down to the threshing floor.”
the gate (v. 1)—the normal public place to transact business in ancient times (see 2 Samuel 15:2; Job 29:7)
friend (v. 1)—The Hebrew text is not clear whether Boaz called him directly by name (which is then not mentioned by the author) or indirectly.
ten men (v. 2)—This number apparently constituted a quorum to officially transact business, although only two or three witnesses were needed for judicial proceedings (see Deuteronomy 17:6).
Naomi … sold (v. 3)—this phrase could possibly be translated, “Naomi is about to sell.” As a widow, she needed the money for living expenses, knowing that the land would ultimately be returned at Jubilee.
our brother Elimelech (v. 3)—Boaz and the unnamed relative were most likely either brothers or cousins.
Buy it back (v. 4)—as authorized by the Mosaic law (Leviticus 25:23–28)
you must also buy (v. 5)— Redeeming both Ruth and the land would not have been required by the letter of the levirate law (Deuteronomy 25:5–6). Perhaps this exemplified Boaz’s desire to obey the spirit of the law, or maybe redemption of land and marriage had been combined by local tradition.
lest I ruin my own inheritance (v. 6)—He was unwilling to have the family portfolio split between his existing children and the potential offspring of a union with Ruth.
You redeem (v. 6)—The closer relative relinquished his legal right to the land and Ruth. This cleared the way for Boaz to redeem both.
took off his sandal (v. 7)—The writer explained to his own generation what had been a custom in former generations. This kind of tradition appears in Deuteronomy 25:5–10 and apparently continued at least to the time of Amos (see 2:6; 8:6). The closer relative legally transferred his right to the property as symbolized by the sandal, most likely that of the nearer relative.
I have bought (v. 9)—Boaz exercised his legal option to redeem both the land and Ruth before appropriate witnesses.
the widow of Mahlon (v. 10)—Only here is Ruth’s former husband identified (see 1:5 note). Therefore, it can also be assumed that Chilion married Orpah.
I have acquired as my wife (v. 10)—Boaz exercised the spirit of the law and became Ruth’s kinsman-redeemer (Deuteronomy 25:5–6).
the name of the dead (v. 10)—Perpetuation of the family name (1 Samuel 24:21) was an important feature that the levirate process provided (see Deuteronomy 25:6).
We are witnesses (v. 11)— This affirmation signaled the strong approval of the city.
like Rachel and Leah (v. 11)— Rachel, the most beloved wife of Jacob, was buried nearby (Genesis 35:19); Leah was the mother of Judah (by Jacob) their namesake descendant (Genesis 29:35). This remembrance went back almost nine hundred years to 1915 b.c.
Perez … Tamar … Judah (v. 12)—Tamar, the widow of Judah’s first son Er, when denied a levirate marriage to Judah’s remaining son Shelah (38:14), took matters into her own hands and immorally consorted with her father-in-law Judah (38:18). Perez, the firstborn of twins by Tamar, became the main ancestor of the Ephrathites and Bethlehemites (1 Chronicles 2:3–5, 19, 50–51; 4:4).
offspring (v. 12)—The firstborn son would be considered the son of Mahlon. Additional sons would legally be the offspring of Boaz (Deuteronomy 25:6).
he went in to her (v. 13)—Old Testament euphemism for sexual intercourse
the Lord gave her conception (v. 13)—as with Rachel (Genesis 30:22) and Leah (Genesis 29:31), so also with Ruth
the Lord … has not left you (v. 14)—in contrast to Naomi’s worst moments of despair (Ruth 1:20–21)
a close relative … his name (v. 14)—refers to Obed, not Boaz (see 4:11), who cared for Naomi in her latter years
better … than seven sons (v. 15)—Seven represented the number of perfection and thus seven sons would make the complete family (see 1 Samuel 2:5). However, Ruth exceeded this standard all by herself.
a nurse to him (v. 16)—This expresses the natural affection of a godly grandmother for her God-given grandson.
the neighbor women gave him a name (v. 17)—This is the only place in the Old Testament where a child was named by someone other than the immediate family.
a son born to Naomi (v. 17)—Ruth vicariously bore the son that would restore the family name of Naomi’s deceased son Mahlon (see 4:1).
Obed … Jesse … David (v. 17)—this complete genealogy appears identically in four other biblical texts (Ruth 4:21, 22; 1 Chronicles 2:12–15; Matthew 1:5, 6; Luke 3:31–32). Boaz and Ruth were the great-grandparents of David.
Perez … David (vv. 18–22)—This representative genealogy, which spans nine centuries from Perez (1885 b.c.) to David (1040 b.c.), specifically names ten generations. The first five (Perez to Nahshon) cover the Patriarchal times to the Exodus and wilderness wanderings. Salmon to David covers Joshua’s lifetime and the judges to the monarchy. This genealogical compression by omission does not signal faulty records, because in Jewish thinking “son” could mean “descendant” (see Matthew 1:1). The purpose of a family record was not necessarily to include every generation but, rather, to establish incontestable succession by way of the more notable ancestors.
Salmon begot Boaz (v. 21)—Since Matthew 1:5 lists Rahab the harlot, who lived 1425–1350 b.c., as Salmon’s wife, it thus indicates that some generations have been selectively omitted between Salmon and Boaz (1160–1090 b.c.).
David (v. 22)—Looking back at Ruth from a New Testament perspective, latent Messianic implications become more apparent (see Matthew 1:1). The fruit that is promised later on in the Davidic Covenant finds its seedbed here. The hope of a Messianic king and kingdom (2 Samuel 7:12–14) will be fulfilled in the Lord Jesus Christ (Revelation 19–20) through the lineage of David’s grandfather Obed, who was born to Boaz and Ruth the Moabitess.
Understanding the Text
4) Why did Boaz go to the city gate, and what laws or customs was he following?
(verses to consider: Genesis 38:8; Matthew 22:23–28)
5) Since Boaz lived at a time when “everyone did what was right in his own eyes” (Judges 21:25), why do you think he was so eager to follow the Mosaic law?
6) What was the initial response of the unnamed “close relative” whom Boaz approached? What prompted him to change his mind?
7) What was the significance of taking off one’s sandal as part of a legal transaction?
(verses to consider Deuteronomy 25:5–10; Amos 2:6)
8) Why did the author include a genealogy at the end of chapter 4?
Cross-Reference
Read 2 Samuel 7:1–17.
1 Now it came to pass when the king was dwelling in his house, and the Lord had given him rest from all his enemies all around,
2 that the king said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark of God dwells inside tent curtains.”
3 Then Nathan said to the king, “Go, do all that is in your heart, for the Lord is with you.”
4 But it happened that night that the word of the Lord came to Nathan, saying,
5 “Go and tell My servant David, ‘Thus says the Lord: “Would you build a house for Me to dwell in?
6 For I have not dwelt in a house since the time that I brought the children of Israel up from Egypt, even to this day, but have moved about in a tent and in a tabernacle.
7 Wherever I have moved about with all the children of Israel, have I ever spoken a word to anyone from the tribes of Israel, whom I commanded to shepherd My people Israel, saying, ‘Why have you not built Me a house of cedar?’
8 Now therefore, thus shall you say to My servant David, ‘Thus says the Lord of hosts: “I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel.
9 And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a great name, like the name of the great men who are on the earth.
10 Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously,
11 since the time that I commanded judges to be over My people Israel, and have caused you to rest from all your enemies. Also the Lord tells you that He will make you a house.
12 When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom.
13 He shall build a house for My name, and I will establish the throne of his kingdom forever.
14 I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men.
15 But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you.
16 And your house and your kingdom shall be established forever before you. Your throne shall be established forever.”
17 According to all these words and according to all this vision, so Nathan spoke to David.
9) What does the story of Ruth (and her giving birth to Obed) have to do with the covenant God made with David?
Exploring the Meaning
10) Read Matthew 1:5. Why is it significant that Rahab the non-Jewish harlot and Ruth the Moabitess were part of Messiah’s lineage?
11) Ruth was just an obscure Moabite girl when God chose her to be part of His plan. David was just an unknown shepherd boy when God chose him to be part of His plan. What does this say about the kind of people God uses?
Summing Up …
“History belongs to God, not to the puny plans of man or the perverse power of Satan. History is written and directed by its Creator, who will see it through to the fulfillment of His own ultimate purpose—the summing up of all things in Christ. He designed His great plan in the ages past; He now sovereignly works it out according to His divine will; and in the fullness of the times He will complete and perfect it in His Son, in whom it will forever operate in righteous harmony and glorious newness along with all things in the heavens and things upon the earth.”—John MacArthur
Reflecting on the Text
12) Think back over Ruth’s life and note the crucial turning points. How would her life have been different had she made choices other than the ones she made?
13) What five adjectives would you use to describe Boaz? What about Ruth?
14) Which of those qualities are present in your life? Which ones would you like to be present? What would it take to develop those qualities?
Recording Your Thoughts
For further study, see the following passages:
Genesis 38:1–30
Leviticus 25:28
Deuteronomy 19:15
Psalm 127:3
Jeremiah 32:6–15
Lamentations 5:14
Amos 8:6
John MacArthur, Ruth & Esther: Women of Faith, Bravery, and Hope, MacArthur Bible Studies (Nashville, TN: W Publishing Group, 2000), 36–44.
Ruth and Esther
Macarthur Bible Studies
Copyright © 2000, John F. MacArthur, Jr. Published by Word Publishing, P.O. Box 141000, Nashville, TN 37214. All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the publisher.
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