RUTH Chapters 3-4 Chapter 3 3:1 While Ruth had taken the initiative in chapter 2, here it is Naomi who proposes a bold move. Naomi isn’t focused upon her own needs, rather she feels a moral obligation to seek for her daughter-in-law “security” (rest), i.e., marriage. “Ruth did not belong in the fields with the hired hands. A woman of her worth deserved be to the queen of a home” (Smith p. 221). Be impressed that the godly people in this chapter considered the marriage relationship to involve “rest”. 3:2 Evidently Naomi interpreted the kindness of Boaz toward Ruth as involving affection, and that Boaz would be very willing to marry her. Hence she devises a plan whereby Boaz might know of Ruth’s willingness to marry him. “Threshing floors were nothing more than level places of smooth rock or pounded earth located on a hill, where the grain could be separated from the chaff by tossing the threshed grain into the wind that rose in the evening from the Mediterranean. The grain, being heavier, fell to the ground as the chaff was blown away” (Gaebelein p. 535). “It is also possible that this was a time of danger and therefore necessary for owners to remain with the grain at the threshing floors” (Davis p. 165). Threshing and winnowing were a time of great festivity and rejoicing. Naomi knew that Boaz was threshing his grain on that day and she also knew that Boaz would be sleeping near the grain that night. “Whatever Boaz’s motive may have been for spending the night at the threshing floor, his presence there reveals an unpretentious man, one who enjoyed all aspects of life associated with the land” (Gaebelein p. 535). 3:3 Naomi directed Ruth to bathe, anoint herself with fragrant oils, and put on her best clothes. I find this refreshing, for there is nothing wrong with godly people looking or smelling good. 3:4-6 Ruth doesn’t question or argue with Naomi.
Point To Note: Various critics of the Bible argue that what Ruth did was an immoral act. I find such an accusation amazing and even hypocritical. It is so ironic that our society which turns a blind eye to pornography (and even seeks to defend its right to exist), abortion, adultery, fornication and homosexuality, should see any problem with what Ruth did. 1. The custom of a man’s placing a corner of his garment over a maiden as a token of marriage is known among the Arabs. “Ruth probably laid crosswise at the feet of Boaz and covered herself with the corners of his garment, thus requesting Boaz to become the kinsman redeemer” (Davis p. 166). 2. Ruth laying at the feet of Boaz is very innocent compared to the making out that goes on among unmarried couples in our society—they didn’t even hug or kiss! 3. Boaz, a very godly man, interpreted Ruth’s intentions as being those of a godly woman (3:11)! “Probably the scene took place in the dark so that Boaz had the opportunity to reject the proposal without the whole town knowing about it” (Bible Knowledge Comm. p. 425). 3:7 Some have felt that this verse is saying that Boaz was drunk this night. But, we have already seen the character of this man and many times the expression “merry” or “happy heart” merely refers to satisfaction after good eating (1 Kings 21:7; Judges 19:6-9). “Most probably, the word ‘merry’ suggests that Boaz was happy and had a sense of well-being since, following the years of famine (1:1), he now had an abundant harvest” (Davis p. 166). 3:9-10 It seems clear to me that Ruth was asking for Boaz to offer her the protection of a marry relationship or she appeals to the fact that he was a kinsman. In addition, Boaz clearly interpreted her actions as a desire to marry him. It appears that Boaz considered Ruth to be attractive and one who could have married a younger and or richer man. “Boaz was flattered by Ruth’s kindness in seeking him out…It pleased him that she turned trustingly to him rather than to a younger man” (Gaebelein p. 537). 3:11 Ruth’s reputation was well-known in the community. Here is the equivalent of Cornelius in the OT. Even though she was a Moabite, she was highly respected in the Jewish community. In fact, Boaz allayed Ruth’s concern that she might have acted presumptuously or offended him by her forwardness. “He assured her that all would know there was nothing wrong in the fact that Ruth had come to him with the request to marry him” (Gaebelein p. 538). 3:12-13 Boaz informed Ruth that there was one barrier to him redeeming her. There was already a nearer kinsman on whom the legal duty to serve as a redeemer fell. “Though the reader already knows through the subtleties of the storyteller’s art that Boaz loved Ruth, it is clear that as an honorable man he was going to adhere strictly to the laws of his people” (Gaebelein p. 538). But Boaz made it clear that he would redeem her, if the other man refused!
3:14-15 Arising very early may have been a precaution to guard Ruth’s reputation. “Boaz did not want her life complicated by village gossips…Nothing had happened that was improper but gossipers are not careful about facts” (Bible Knowledge Comm. p. 425). “As an added precaution, Boaz measured out to Ruth six measures of barley….If someone should spot her that morning it would appear that she had merely gotten an early start on the day’s work” (Smith p. 222). Or, this may have been simply the gift from a man to a woman whom he hoped to make his wife. In fact verse 17 clearly points out it was a gift to Naomi as well. Point To Note: I am impressed with the attitudes to Ruth and Boaz. Our society seems to think that each new generation is morally superior to the generations of the past. Notice the attitudes which Ruth and Boaz did not adopt: 1. “Who cares what people think”, “let’s give people something to talk about”. 2. “Let’s bend the rules”. 3. True love takes precedence over rules, manners, and legalities. 4. Note, that Ruth and Boaz didn’t avoid their obligations and run off together. 3:16-18 The end of verse 18 is one of my favorite expressions in this book. Naomi was convinced that Boaz was the kind of person who would not rest until the matter was settled that day. “Her advice to ‘wait’ reveals a stance of faith—a confidence, expectant belief that only God could bring the venture to a successful conclusion” (Gaebelein p. 540).
Chapter 4 4:1 In order to clear up the legal complications that hindered the marriage, Boaz organized a hearing at the gate of the city. The area inside the gates was commonly used as a place of legal transaction in Hebrew cities. 4:2 Evidently 10 men were necessary to hear the case the Boaz would present. 4:3-4 Boaz informed his relative that Naomi was about to sell the property that belonged to Elimelech. “Evidently, Naomi intended to sell the rights for use of the land until the time of Jubilee. The responsibility of nearest of kinsman was to purchase the property in order that it should not fall into the hands of strangers, but remain in the family of Elimelech” (Davis p. 168). Even though the land would cost him a price, the productively of the land would more than pay him for
his initial price and effort. Evidently, this relative is very eager to buy the land. Literally, the Hebrew reads, “I, I will redeem”. 4:5 Boaz then reminded this relative that a woman came with the land. “Boaz probably hoped to discourage the kinsman from buying the land by reminding him that the purchase of the land obligated the kinsman to marry Ruth, though he gave the kinsman every opportunity to do just that” (Gaebelein p. 542). 4:6 On hearing of Boaz’s inclusion of Ruth in the transaction, the kinsman refused to redeem the land. His justification is that it would endanger his own estate. “He must have reasoned that in order to buy Naomi’s land he would have to invest a part of the value of his own estate, or inheritance. Then should he father a child of Ruth’s that son would in Mahlon’s name, not his own, become the heir of land which he bought with money from his own estate. He seemed willing to redeem Naomi’s property if it should not hurt him financially, or if he might possibly gain by it” (Davis p. 169). 4:7-8 Apparently, it was the nearer relative who removed his sandal. This section is similar and also different from the law concerning levirate marriage which is recorded in Deuteronomy 25:5-10: The kinsman removed his own shoe here instead of the rejected widow doing it. Some of the differences may be traced to the fact that in this instance, both Boaz and this other man were more distant relatives than a brother. Some suggest that the removal of the sandal signified that the transaction was complete and Boaz had the right to walk on the land as his property. 4:9-10 Notice that Boaz wasn’t ashamed concerning who he was marrying. He proudly proclaimed that he had also acquired Ruth as his wife. Smith notes, “Boaz clearly distinguishes between the acquisition of the property and the marriage to Ruth. In Biblical teaching a wife is never regarded as property… Unlike the closer kinsman, Boaz announced before the witnesses that he would be most happy to perform the responsibility” (p. 224). 4:11 Even though she was from Moab, Ruth had so impressed the townspeople with her unselfishness that they prayed that God would bless her like God had blessed Rachel and Leah, from whom the entire house of Israel sprang. 4:12 This prayer or blessing notes that children are a gift from God (Psalm 127:3). “Perez” may have been mentioned because, he was the offspring of Tamar and Judah (Genesis 38:29), and is the ancestor of the house of Judah, who had settled around Bethlehem. In addition, Perez was the ancestor of Boaz (4:18-21). “Little did they realize that from this union would issue Israel’s greatest kings including David and the Eternal King, the Lord Jesus Christ” (Bible Knowledge Comm. p. 427).
4:13 God’s providential care and governing of this universe is even seen in the conception of a single child. 4:14-15 This section almost sounds like the end to the famous movie, “It’s a wonderful life”. In that movie George Bailey finally realizes that he is indeed the richest man in town. Naomi had returned to Bethlehem “empty”, i.e., having lost both husband and sons. The women of Bethlehem now remind her. 1. God hadn’t forsaken Naomi, she had remained faithful, she did what she could and God can provide! 2. This new grandson would grow up and take care of Naomi in her old age. 3. May this child give new meaning to Naomi’s life. 4. And that Naomi had a daughter-in-law who loved her and had been a greater blessing to Naomi than seven sons! “The tribute to Ruth is striking in light of the importance placed on sons in the OT” (Gaebelein p. 546). 4:16 Naomi immediately embraces her grandson and becomes her nurse. Which means she became like a second mother to the child. 4:17 “Obed”-(OH behd), a name which means “worshipper” or “servant”. In fact the name “Obadiah” means, “servant of Yahweh”. Possibly the background for the name is that Obed would serve his grandmother. At the end of this verse we are told the connection between this event and the rest of the OT. This same Obed grew up and became the father of Jesse, who in turn was the father of King David. 4:18-22 The link to David has now been established. “Perhaps the geneology was included to remind the reader of the hand of God in the direction and continuity of history. Two people brought together by a highly unlikely series of circumstances became ancestors of the great king of Israel” (Gaebelein p. 549).
Closing Comments “It is very fitting that our story of the Judges period should end on this note. The story of Ruth is one of tragedy and triumph. What seemed like a hopeless situation turned out to be one in which the Lord was fully glorified and His purposes accomplished. The love of Boaz and Ruth along with their sensitiveness to the laws of Israel are refreshing in a time when those about them had abandoned the truth of Scripture. Among the rugged, dry, barrenness of the Judges period, the Book of Ruth is indeed a precious gem to behold” (Davis p. 170). Today we here a lot about stereotypes and often people are quick to complain that they can’t get ahead because other people are prejudiced against them. I want all of us to be impressed that many of Ruth’s fellow Moabite countrymen had created a horrible example. But Ruth overcame whatever prejudices people in Bethlehem might have had against her and she did so, not by arguing or having a chip on her shoulder. Rather, she manifested a godly character.