The Bible Books of Ruth & Esther

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Naomi Widowed (Ruth 1:1-5)

There are two sentences in the opening verse of the Bible Book called Ruth. First, we have time reference established. Samuel, the author of the Book, tells us that this treatise is about the days when Judges ruled the nation of Israel, and there was a great famine in the land (vs. 1a). Second, we learn there is a man of Bethlehem in Judah who decided to take his family to live in Moab for their survival. There is no apparent attempt to abandon their citizenship nor leave their inheritance rather, they want to feed their family in Moab until the famine passes in Israel. We also see in Verse 1b that this family is comprised the man, his wife and his two sons. Verse 2 reveals the names of these main characters. The man’s name is Elimelech, his wife’s name is Naomi, and his two sons are Mahlon and Chilion. In this family, Elimelech is the property owner in Israel. The is no indication that he had sold that land or intended a long-term residence in Moab. According to Israeli law, if something was to happen to Elimelech, Mahlon would be the inheritor of a double portion of his father’s estate with Chilion getting the remaining one-third part. We also learn that Elimelech is an Ephrathite of Bethlehem in Judah. Ephrath is a name historically linked with Bethlehem as in Genesis 35:19 saying, "So Rachel died and was buried on the way to Ephrath (that is, Bethlehem)." This links Ephrath with Bethlehem and with notable figures of the Old Testament like Rachel (Jacob’s favored wife), King David and our Savior Jesus of Nazareth, the Messiah (Micah 5:2).

Verse 3 is where Naomi’s calamity begins. Samuel tells us that Elimelech died leaving Naomi with their two sons. The two boys took Moabite women to marry and lived in Moab another 10 years (vs. 4). Verse 5 goes on to tell us that Naomi then lost both her sons, Mahlon and Chilion, to death. It becomes horrific for Naomi because, in addition to the full bucket of grief in losing a husband and her only two sons, she is now left with the Moabite widows of her two sons and their associated grief. Verse 4 advised that the names of those two women were Orpah and Ruth. (Oprah Winfrey’s first name was given as Orpah Gail but mispronounced as Oprah and stuck!)

Naomi Takes Leadership (Ruth 1:1-5)

At this point, Naomi departed with her daughters-in-law for Bethlehem of Judah in Israel because she had heard while in Moab that the Lord visited His people in Israel by providing food (vs. 6). So, Naomi left Moab for Judah believing that God was supporting Israel and had ended the famine in the land. But even after she made another plea to them saying, she was very concerned about how they would be received in the Israeli world knowing of the curse of which they were all aware. She wondered if the world that appeared so welcoming and loving would stay that way after the Moabites arrived. Naomi made one more plea to her daughters-in-law saying, “Go, return each of you to her mother’s house.  May the LORD deal kindly with you as you have dealt with the dead and with me. 9 May the LORD grant that you may find rest, each in the house of her husband” (vss. 8-9). She was so sure she communicated the advantages of their returning home that she kissed them with a farewell greeting and turned to go. But not so! They lifted up their voices and wept and said, “No, but we will surely return with you to your people” (vs.10).

But Naomi knew the laws of Israel and the process they were about to enter. The process was that Naomi would have to marry the kinsman redeemer to produce a new offspring, and she knew she was far too old to make that happen. Further, even if she could have another child that vary day, he would be a newborn, and they would have to wait almost two decades before the child could marry and be a husband to them. So Naomi said, “11 Return, my daughters. Why should you go with me? Have I yet sons in my womb, that they may be your husbands? 12 Return, my daughters! Go, for I am too old to have a husband.  If I said I have hope, if I should even have a husband tonight and also bear sons, 13 would you therefore wait until they were grown?  Would you therefore refrain from marrying?” Naomi was resolute in telling her daughters-in-law that there was just no way that she could make it work. She insisted, “No, my daughters; for it is harder for me than for you, for the hand of the LORD has gone forth against me” (vs. 13). I think it is possible that Naomi was only looking at her being the one to approach the kinsman redeemer? What if it were them?

Orpah Returns – Ruth Remains (Ruth 1:14-18)

After Naomi tries again to tell Orpah and Ruth of the hopelessness of the situation in Bethlehem, the Moabitess women lifted up their voices to protest Naomi’s suggestion that they return to their families in Moab still again. But this time Orpah finally gave in and agreed to return to Moab. Naomi described the truth of the situation if it were to be solved by her providing two more sons for the young Moabites women to married.  To restore normality to Orpah and Ruth, Naomi would have to allow them to marry two other of her sons. But as Naomi told them she had no other sons and was just too old to have more.  She continued that even if it were possible, they would have to wait almost two decades before the babies could marry them. In fact, the two Moabites women would also be too old by then. Orpah heard the reasoning and agreed it would be better to leave.

But Ruth clung even more strenuously to her mother-in-law (vs. 14). It was clear that Ruth was not looking for Naomi to provide another son to be her husband, she was focused on taking care of the mother of the son she loved so dearly. Even so, Naomi tried once again to get Ruth to do the same as Orpah. She said, “Behold, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law” (vs. 15). Ruth’s response was so absolutely compelling that it has been used in more weddings than any other Scripture. It also spoke highly of Ruth’s love and commitment to Naomi that it is not repeated anywhere else. Ruth said, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge.  Your people shall be my people, and your God, my God.  Where you die, I will die, and there I will be buried.  Thus may the LORD do to me, and worse, if anything but death parts you and me” (vss. 16-17). These words were so strong that Naomi was convinced of Ruth’s sincerity and dedication. She stopped trying to convince her to return to Moab even though she sincerely thought it best for her. There is no doubt that Naomi even considered the Kinsman Redeemer concept to recover her estate from Elimelech’s death, but she realized it would be very difficult to find such a kinsman who would try to have a son with her even if she was young enough to have one. The Bible simply says Naomi said no more on the subject (vs. 18).

Naomi Returns to Bethlehem (Ruth 1:19-22)

So, both widows travelled until they came to Bethlehem. They entered the city; one returning after several years and the other having never seen Israel but knowing that her and all the people of Moab were under God’s curse. Recall that when God destroyed Sodom and Gomorrah, their father, Lot, escaped before the destruction began.  His daughters believed they would never have a normal life so, they decide to have children by him after causing him to be heavily intoxicated. Their plan worked and their two cursed offspring began the nations of Moab and Ammon (Gen 19:31-38). So, the two Moabitess women who Naomi’s sons married, carried that curse on them. Neither Naomi nor Ruth knew how the people of Bethlehem would react to them.

But when they arrived, the entire city was excited to see Naomi (vs. 19). The women asked if she was really Naomi, both because it had been so long and they loved and missed her. She was under so much pressure in those days and felt so much different than before, she asked, “Why do you still call me Naomi” (Hebrew Noʻŏmîy meaning pleasant)? She said, “Call me Mara, instead” (Hebrew Mârâʼ meaning bitter)! For the Almighty has dealt very bitterly with me. I went out full, but the Lord has brought me back empty.” Naomi said she felt like calling her Naomi instead of Mara, pleasant instead of bitter, caused pain for her. Naomi felt like God had witnessed harshly against her, and He has singled her out for affliction and suffering. She had lost her husband and both her adult sons while in Moab. She told the women of the city, “I left here full, but have returned completely empty.” I am certain that the added responsibility she felt toward Orpah and Ruth added to that despair.  

So, Chapter 1 finishes its set up by summing that Naomi had returned, and with her Ruth, the Moabitess, her daughter-in-law.  Ruth returned from the land of Moab, and they came to Bethlehem at the beginning of the barley harvest (vs. 22). Ruth’s friends were witnessing the results of an afflicted woman. She left pleasant but returned bitter; left full but returned empty. Arriving at the beginning of the barley harvest meant they could “glean the edges of the field.” 

Naomi’s Wealthy Kinsman (Ruth 2:1-7)  

Chapter 2 introduces the idea of the Kinsman Redeemer and a specific kinsman related to Naomi’s late husband, Elimelech. His name is Boaz and he is a very wealthy man, probably the wealthiest man near Bethlehem. He was a landowner and the barley harvest had just begun. Naomi told Ruth about the Jewish law concerning the requirement for landowners to leave the corners of the crops for harvesting by the poor and needy people of the community, so Ruth suggested she go to the fields of Boaz to harvest or glean from the corners of his fields. So, she began gleaning just after the professional reapers. The Bible may have been a little facetious as it said, “and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech” (vs. 3). It was clearly the plan of Naomi and Ruth that Ruth would glean in the fields of Boaz because they knew he was a near kin to Elimelech (vs. 1). Nevertheless, when Boaz came to the field from Bethlehem, he asked the leader of the reapers, “Whose young woman is this?”

The Bible provides no clues for why Boaz picked Ruth out from all the others who must have been gleaning in his fields that morning, but the fact that he did notice her may have been because of her appearance, the way she dressed or simply divine intervention. Whichever reason is true, it matters not as much as the fact that Boaz asked about Ruth. The encounter hoped for by Naomi happened on the very first day Ruth was in the field. 

The servant in charge of reaping replied, “She is the young Moabite woman who returned with Naomi from the land of Moab” (vs. 6). Verse 7 continues that Ruth had asked Boaz’ servant to allow her to glean and gather after the reapers among the sheaves. The servant evidently agreed and was reporting that Ruth came early in the morning and had been in the field all this time except for a short visit to sit inside the house. 

So, Ruth had not only gone to the field as agreed with Naomi, but she had asked permission of the leader of the reapers to reap beyond the corners into the area reaped after the professionals. 

Boaz Sees Ruth’s Heart (Ruth 2:8-13)  

Hearing the report, Boaz speaks directly to Ruth instructing her, “8 Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but stay here with my maids. 9 Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to touch you. When you are thirsty, go to the water jars and drink from what the servants draw” (vss.8-9). Boaz is not only going a long way toward making Ruth feel welcomed in his fields but making sure she looks nowhere else. 

Notice also that Boaz, being previously notified that Ruth was a Moabitess, was not discouraged by that part of Ruth’s background. The curse on her nation of origin will not be a part of their relationship. This fact seemed strange to Ruth as well. After humbly falling on her face and bowing to the ground before him, she asked, “Why have I found favor in your sight that you should take notice of me, since I am a foreigner?” (vs. 10). 

Boaz’ answer shows that he has already researched at some depth concerning her. He replied, “11 All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. 12 May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge.” Boaz recognized that not only was Ruth a widow suffering the loss of her own husband (another Israeli brother who had an inheritance in Israel which must be redeemed), but she is ministering to her widowed mother-in-law who is renowned among the citizens of Boaz’ hometown, Bethlehem. His reply to her question was full of respect, admiration and gratitude, and included a blessing from the Lord as well. Boaz was impressed by Ruth’s service to her mother-in-law and her personal work ethic shown that same day. Ruth is grateful for the favor and the comfort he has shown to her and that he does all this knowing she is not like the rest of his people (a reference to her heritage again?) (vss. 11-12). He even recognized her religious conversion!

Ruth Invited to Boaz’ Reapers (Ruth 2:14-16)  

But Boaz has not finished, yet. When the time of the noon meal came, he called Ruth to him and said, “Come here, that you may eat of the bread and dip your piece of bread in the vinegar.” This move is akin to that of David inviting Mephibosheth, Jonathan’s lame son, to sit at his table when he became king. Boaz obviously knew a great deal about Ruth, including those things he has now, personally witnessed. Anyone disagreeing with his treatment of her would be facing the risk of his rage. After inviting Ruth to join him and dip her bread in the same plate of vinegar, and to sit with him and his professional reapers to enjoy some roasted grain, she ate to her full and had some left over (vs. 14). 

When they arose from the meal, Ruth headed off to continue gleaning in the field, but Boaz directed his servants to let her glean among the sheaves (vs. 15). This means that instead of gathering from what was left by the reapers, she could take some of what they had already harvested. This is another of Boaz’ efforts to make sure that all involved knew Ruth would not be abused, threatened or insulted (vss. 9 &15). He anticipated and acted to prevent anything that would cause Ruth to leave his fields and companionship for any other field or group of people. 

Verse 16 directs even more allowance for Ruth to gain reward for her labor in his fields. Here, he directs his professional reapers to allow some of the grain already reaped to fall from their baskets to allow Ruth to collect it. Notice again that Boaz is adding words of protection for Ruth to every element of his care for her. Here, he makes sure that she will not be rebuked for collecting the grain purposely allowed to drop for her. Some might believe this to be an unnecessary restriction, but while hungry people are trying to get food for survival, some might be so focused on that survival that they become unreasonably aggressive against those working near them. In this case, it might result in harm against Ruth or another person seeming to collect more than they are. Boaz has probably seen too much of this in the past and is merely reacting to prevent those things from happening to Ruth. Those lacking the experience of poverty may never understand its results.

 Ruth Reports to Naomi (Ruth 2:17-23) 

Verse 17 begins the measure of the results of Ruth’s efforts in Boaz’ fields that day. First, we see that she stayed in the fields the full day. Time was generally based on sunrise and the number of hours after that event. Familiar biblical events, like the crucifixion, talk of what happened to Jesus on the third hour or the sixth hour. These comments measure time as the number of hours after sunrise. By the comments quoted earlier, it appears that Ruth appeared at Boaz’ fields early in the morning and did not retire from the fields until evening or maybe sunset. This is far beyond a full day’s work. Nevertheless, when Ruth beat out the grain from the grain staffs, she had more than an ephah (about 22 liters or 3/5 of a bushel). AI Summary suggests that 22 liters of barley would feed Ruth and Naomi 275 meals total. At 2 meals per day, Ruth’s one day of work could last about 138 days or over four (4) months. Both Ruth and Naomi appreciated what that amount of barley could mean. It was nothing short of astonishing! 

Ruth also told her mother-in-law about the meal of roasted grain she had at the mid-day meal and how she had eaten her full and still had a sizable amount left over for Naomi. All Naomi could do was to ask her where she had gleaned that day. Naomi spoke a blessing over him even before she had an answer. When Ruth told her it was Boaz who blessed her, Naomi was even more excited. She told Ruth that Boaz was a very near relative, and she blessed him again. She said, “May he be blessed of the LORD who has not withdrawn his kindness to the living and to the dead” (vs. 20). Naomi’s statement already looked forward to the possibility that Boaz might be their kinsman redeemer. That is, Boaz might be the one designated by Jewish law to redeem that which had been lost to the death of Elimelech, a Jewish man and father (Lev 25:25-35). That is the reference Naomi used about him blessing the living and the dead (vs. 20). 

Naomi also sees the immediate blessing Boaz put upon Ruth by having her glean among his maids in his fields. She would certainly be protected from anyone harming her for fear of retaliation of Boaz’ soldiers. Verse 23 looks ahead to the completion of the barley and wheat harvests.

Naomi Sends Ruth (Ruth 3:1-5)  

So last time, we saw Naomi establishing procedures for Ruth while she was implementing real behaviors. This chapter, we see all those plans coming together to establish measurements of actual work being done. Naomi begins the third chapter by making sure Ruth has her sights firmly on the objectives and is working with Naomi on one side and the laws of Israel on the other. Recall that Naomi explained the Kinsman Redeemer concept and role to help Ruth know how to make that program work. Naomi had Ruth go to the right places to get Ruth noticed, and Ruth evidently had the right skills to exploit her talents.  But it was God who took the gifts and works to cause Naomi, Ruth and Boaz to desire the outcomes made available by Him. 

Now, the work of God’s hands can be seen. Naomi guided Ruth to be in her Kinsman Redeemer’s field to be noticed by him. Boaz even made comments and commitments in Chapter 2 concerning his role in the work of that Kinsman.  Boaz gave Ruth privileges which were certainly beyond any he gave to any others. He moved her inside the areas of the harvesters to make her work in that harvest much easier. Naomi and Boaz both see and are willing to move forward in that context.

Naomi now identifies Boaz to Ruth as a near kinsman of Elemilech as a potential redeemer for Ruth. Naomi makes sure she looks and dresses the best she possibly can. Ruth has been prepared to know when, where and how to approach Boaz. It would be after he ate and drank his full, and went to retire for the night (vss. 1-3). When his heart is still merry and he has retired, Ruth is to make note of where he is lying. At that time, Ruth is to slip closer to him, uncover his feet and lay down with him, and he will tell Ruth exactly what to do from that point forward. Naomi added that Boaz would then tell Ruth the next steps. 

Ruth finished her interaction with Naomi by assuring her that she heard what she said and understands how it is used. Ruth tells Naomi that she will do everything that she showed her. Ruth will be prepared to follow Naomi’s instuctions.

Ruth Follows Instructions (Ruth 3:6-10)  

So now, the stage is set and the script is in place. The first players we see are Ruth and Boaz and the scene is the threshing floor of Boaz as Ruth enters the picture. The Scripture says simply that, “She went down to the threshing floor and did according to all her mother-in-law had commanded her” (vs. 6). Ruth was an excellent person of study. Naomi had the knowledge of Israeli Law. She had the experience. She had lived among Boaz and all the others a little over a decade before. Verse 7 continues that when Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the heap of grain. Now, we see Ruth enter the picture. She came in secretly, discretely. She bent down and uncovered the feet of her mother-in-law’s near kinsman, the one who might be the redeemer of the property and rights of the dead husbands of Naomi and Ruth. His required work was to produce a son for the inheritance of the decease countryman, Elimelech. But all of us watching are seeing something more dear, tender and loving happening here.  

Verse 8 finishes with Ruth laying at the feet of Boaz. The symbol of humility and surrender to the laws of ancestral redemption as Moses wrote in Deuteronomy 25:5-6 saying, “5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. 6 And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel” (KJV). 

As Ruth takes her position at the feet of Boaz, he was startled and bent forward to find a woman at his feet (vs. 9). Boaz asked, “Who are you?” Ruth responded to him, “I am Ruth your maid. So spread your covering over your maid, for you are a close relative.” Notice that Ruth specifically ties her actions to the Scriptures associated with the responsibilities of the near kinsman or Kinsman Redeemer. The Scripture specifically states that part of that responsibility is to prevent the wife of one’s deceased brother from going outside the brotherhood of near kin to have a male child for preserving her inheritance (Deut 25:5).  

Fear Not for Redeemer (Ruth 3:11-13)  

As Boaz continued to recover from his shock of finding a young woman at his feet on the threshing floor, he tells Ruth that the blessing she showed to him in this last kindness to him is even greater than that of not going after the younger men, whether poor or rich from outside Israel (vs. 10). Boaz was in the process of fulfilling the Scriptural requirement (as already quoted) to take the widow to himself to wife and provide for her a male child to carry his father’s inheritance among all the brothers of Israel. Boaz recognizes that a woman of such quality would have no trouble finding a husband who might be richer that he.  No, Ruth is following the leadership of the woman, the mother-in-law, she loves. Ruth said it much earlier when she spoke her commitment to Naomi, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. 17 Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me” (Ruth 1:16-17). Boaz recognized early that Ruth had left everything to stay with Naomi and the people of Israel under the God of Israel (Ruth 2: , 2:11-12).

What is the result of Ruth’s extraordinary dedication? Verse 11 expresses the promise of Boaz in direct and simple language. Boaz said, “Now, my daughter, do not fear.  I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence.”  Boaz goes on to explain the bad news he had discovered, he said, “Now it is true I am a close relative; however, there is a relative closer than I.” With this comment, Boaz reveals his personal commitment to Ruth, to see her redeemed regardless of whether he is the redeemer or the nearer kinsman is the redeemer (vs. 13). He tells her to remain with him the rest of the night on the threshing floor, and “when morning comes, if the nearer kin will redeem you, good; let him redeem you.  But if he does not wish to redeem you, then I will redeem you, as the LORD lives.  Lie down until morning.” It is abundantly clear that Boaz is totally committed that he will cause this issue to be gone in the early light. Boaz stands ready to redeem Ruth if the nearer kinsman refuses. 

Boaz Promises & Feeds (Ruth 3:14-18)  

We pick up Ruth as she continues her evening sleep with the near kin who committed to see her redeemed. She remained lying at his feet and arose before she could have been seen by anyone. Boaz spoke of it saying, , “Let it not be known that the woman came to the threshing floor” (vs. 14a). But as she prepared to depart, Boaz called to her to gift her with more food. He asked her to spread her cloak again, and he filled it with another six measures of barley (vs. 14b). Some commentators say the significance of the six measures of barley was that the number six was incomplete or unfinished. Boaz might have been suggesting he committed to more, and it is not yet completed.  His strongest commitment was to see Ruth redeemed, or better stated, he would see the belongings of Elimelech, Maylon and Chilion redeemed. Naomi was the most senior, Orpah had returned to Moab and Ruth was the subject of this Bible book. 

As in the previous cases, Ruth returned to the city where her mother-in-law was waiting. As usual, Naomi asked how things went. Ruth briefed her on all the follow-on efforts apparently following the very impacting statements made by Boaz. Ruth seemed to have an inexhaustible source of great worth. Samuel gives an abbreviated summary of what took place with Boaz and her (Ruth). There was, of course, The incomplete business redeeming Ruth. 

As she was describing all the great words and deeds Boaz did for the team, she was running out of words of gratitude. The most significant was that Boaz had personally committed to Ruth’s redemption of Elimelech’s belongs and inheritance through Ruth. At this point, it seemed that Boaz would be the source of God’s blessings to redeem Ruth which would include the entire family of Elimelech and Naomi. The purpose of the redemption laws seem to be completed anyway. The only unknown at this point was whether the Kinsman Redeemer would be Boaz or the closer kin. Naomi tried to assure Ruth of her full security because Boaz was not the kind of man to delay getting things done. She said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today” (vs. 18). Ruth’s redemption tomorrow?

Who is the Redeemer (Ruth 4:1-6)

In Chapter 3, Boaz told Ruth that he had discovered there was a kinsman closer than he. He promised her that, if that nearer kinsman did not redeem her, he would. So, Ruth enters this day feeling the security of knowing her redemption is near, but she was unsure of by whom that redemption would take place. Just as a reminder, the redemption being discussed is the fulfillment of Israeli law to preserve the ownership of the land in the Promised Land for its original owners and their descendants. Naomi, Ruth and Orpah each lost their husbands who owned an inheritance in Judah, in or near Bethlehem. As Naomi returned to Bethlehem, she learned of the near kinsman, Boaz and has been establishing her need to redeem her husband’s property through him. We are now very near to closing on that issue. 

Naomi was correct when she told Ruth that Boaz would not rest until he had settled the matter with the nearer kin (vs. 3:18). Boaz went to the city gate that next morning and saw the nearer kin passing by and said, “Turn aside, friend, sit down here” (vs. 1). As the man sat down, Boaz collected ten men of the community’s elders and had them sit down as well (vs. 2). In the next verse, Boaz gets right down to the business at hand saying to the nearer relative, “3 Naomi, who has come back from the land of Moab, has to sell the piece of land which belonged to our brother Elimelech. 4 So I thought to inform you, saying, ‘Buy it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.”

Initially, the nearer kin said he would redeem the land, but when Boaz told him he would have to redeem Ruth, the Moabitess and widow of their brother, he refused saying he feared jeopardizing his own inheritance. He told Boaz to go ahead of him and redeem the property and Ruth, taking his right of redemption, for he could not exercise that right. Speaking as the nearer kinsman did in the presence of ten of the city’s elders established the intent to refuse the right, but it required a formal step we see listed in Deuteronomy 25:8-10 to refuse marrying a brother’s widow.. 

Boaz Acts on the Law (Ruth 4:7-12)

Verses 4:7-12 reviews the details of this transaction. Samuel writes of the former custom to confirm the redemption and exchange of the land involved, “a man removing his sandal and giving it to another to attest the transfer (vs. 7). So, the nearer kin of Boaz publicly said to him, “Buy it for yourself,” and he took re moved his sandal and gave it to Boaz. Boaz turned to the witnesses (elders) and all the others saying, “9 You are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon. 10 Moreover, I have acquired Ruth the Moabitess, the widow of Mahlon, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the court of his birth place; you are witnesses today” (vss. 9-10).

All the people who were in the court and the elders agreed that they were witnesses to this transaction. But then they offered Boaz and Ruth formal blessings far beyond any they could have expected. They said, “11 May the LORD make the woman who is coming into your home like Rachel and Leah, both of whom built the house of Israel; and may you achieve wealth in Ephrathah and become famous in Bethlehem. 12 Moreover, may your house be like the house of Perez whom Tamar bore to Judah, through the offspring which the LORD will give you by this young woman” (vss. 11-12).

The blessing of Ruth being like Rachel and Leah was reference to the wives of Jacob (Israel) as they (and their handmaids) gave Jacob the twelve sons who would become the Twelve Tribes of Israel (Gen 35:22c-26). So, the blessing the people placed on Boaz and Ruth were blessings of plenty of children and the fame of the twelve sons of Israel. They added even beyond that wishes for great wealth and power in Ephrathah and fame in Bethlehem (vs. 11). Bethlehem was in the region of Ephrathah and is associated with death and burial Rachael, the wife Israel loved.

The final blessing the court gave them was that their house would be like that of Perez of whom Tamar bore Judah, the father of all in this land. A strong blessing of inclusion for Ruth.

Marriage Bells Ring (Ruth 4:13-15)  

So, the legalities of Boaz replacing the nearest kin as the Kinsman Redeemer is officially completed and properly noted at the tribal level as witnessed by the townspeople and elders of Bethlehem. Verses 4:13-15 document the actual marital ceremony between Boaz and Ruth. Verse 13 summarizes all that took place in a very few, short words: “Boaz took Ruth, and she became his wife, and he went into her, and the Lord (Jehovah) enabled her to conceive, and she gave birth to a son.” The action of taking Ruth means that he took her away from where she was and went to be with him (Boaz). This may not seem important but recall that the action that is taking place is a legal responsibility for a near kin to take his brother’s wife and produce a male child with her. This can be done formally or informally. The words suggest that Boaz and Ruth are starting a formal husband/wife relationship where the wife will go to live with the husband. In other words, this couple see the relationship as wedding for life, not just a response to a requirement to produce a male child to redeem the inheritance of Elimelech, Mahlon and Chilion through Ruth. This seems consistent with the blessings offered by the many witnesses at the wedding. It was certainly more than responding to a legal requirement. 

The responses of “the women” of the community to Naomi are in verses 14 and 15. They said, “14 Blessed is the LORD who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” The women are congratulating Naomi in that God (the Lord Jehovah) has provided a Kinsman Redeemer for her. They wish for her that the child’s name becomes famous in Israel and become a restorer and sustainer of life in her old age. Separately, they want to recognize that Ruth, her daughter-in-law, has proven her love for her and is better to her than seven sons could have been. All of these words further cement the idea that this wedding was more than just a response to a legal requirement. This woman, Ruth, who is better to her than seven sons, also provided this child to become the sustainer of Naomi’s life; she is once again full and no longer empty! 

Line of David Begins Here (Ruth 4:16-22)  

Verse 16 presents a picture of the child’s grandmother laying him to rest on her lap. The action looks like the action of accepting the child as a son to her as he certainly redeemed the inheritance of her two dead sons, Mahlon and Chilian. However, he was also the son of her daughter-in-law, which makes her the child’s grandmother. In fact, the child replaces Naomi’s husband and her two sons. He was the inheritance of two generations of ownership inside Israel. Verse 16 finishes by saying that Naomi became a nurse to the child. The Hebrew word for “nurse” here is aman and means serving or one who serves. So, Naomi will be instrumental in “bringing up” the boy to serve. It seems the neighboring ladies are active in naming the child, Obed which matches the idea of serving as introduced by Naomi and the women in verse 16.  

At this point, Verse 17b, Samuel wants to switch to discussing the heritage of Ruth through Obed. He says that Obed was the father of Jesse who is the father of David. That sets up this widowed Moabitess woman as the great grandmother of the greatest king in all of Israeli history, King David, about whom the Apostle Paul says, “And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will” (Acts 13:22). 

Verses 18-22 give the rundown of the ancestry in more detail saying, “Now these are the generations of Perez: to Perez was born Hezron, to Hezron was born Ram, to Ram was born Amminadab, to Amminadab was born Nahchon, to Nahshon was born Salmon, to Salmon was born Boaz, to Boaz (and Ruth) was born Obed, to Obed was born Jesse and the Jesse was born David. And the prophecy continues from there that the “Root of David,” the “Lion of Judah,” the Mesiah of the Old Testament and the Christ of the New Testament, Jesus of Nazareth would be a descendant of King David. This ancestry is consistent with that detailed in the Gospel according to Matthew and the Gospel according to Luke (Matt 1:1-16 & Luke 3:23-38). Matthew, a tax collector, would have given Joseph’s ancestry while Luke, a physician, would have given Mary’s.

The King’s 6-Month Show (Esther 1:1-4)

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The King’s After Party (Esther 1:5-9)

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The King Commands the Queen (Esther 1:10-14)

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The Queen Refuses the King (Esther 1:15-22)

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