He Removed His Sandal
So he took off his sandal.
(Ruth 4:8)
A Brief Commentary on Ruth
By Manly Luscombe
February, 2025
BARNES ON RUTH
The Book of Ruth is historically important as giving the lineage of David through the whole period of the rule of the Judges Rth_1:1, i. e. from Salmon who fought under Joshua, to “Jesse the Bethlehemite” 1Sa_16:1; and as illustrating the ancestry of “Jesus Christ, the son of David,” who “was born in Bethlehem of Judea” Mat_1:1; Mat_2:1. The care with which this narrative was preserved through so many centuries before the birth of Christ is a striking evidence of the providence of God, that “known unto God are all His works from the beginning of the world.” The genealogy with which the Book closes Rth_4:18, is also an important contribution to the chronology of Scripture history. We learn from it, with great distinctness, that Salmon, one of the conquering host of Joshua, was the grandfather of Obed, who was the grandfather of king David; in other words, that four generations, or about 200 years, span the “days when the Judges ruled.”
But the Book of Ruth has another interest, from the charming view it gives us of the domestic life of pious Israelites even during the most troubled times. If we only had drawn our impressions from the records of violence and crime contained in the Book of Judges, we would have been ready to conclude that all the gentler virtues had fled from the land, while the children of Israel were alternately struggling for their lives and liberties with the tribes of Canaan, or yielding themselves to the seductions of Canaanite idolatry. But the Book of Ruth, lifting up the curtain which veiled the privacy of domestic life, discloses to us most beautiful views of piety, integrity, self-sacrificing affection, chastity, gentleness and charity, growing up amidst the rude scenes of war, discord, and strife.
Ruth, from its contents, as anciently by its place in the canon, belongs to the Book of Judges, and is a kind of appendix to it. In the present Hebrew Bible it is placed among the Kethubim (Hagiographa), in the group containing the Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther; but in the Greek Septuagint and the Latin Vulgate it occupies the same place as in our English Bibles, which was its ancient place in the Hebrew Bible.
The language of the Book of Ruth is generally pure Hebrew. But there are words of Aramaic form and origin, and other expressions unique to the later Hebrew. The inference would be that, the Book of Ruth was composed not before the later times of the Jewish monarchy; and this inference is somewhat strengthened by the way in which the writer speaks of the custom which prevailed in former times in Israel Rth_4:7. Other expressions, which the book has in common with the Books of Samuel and Kings, and a certain similarity of narrative, tend to place it upon about the same level of antiquity with those Books.
The Books of the Old Testament, to the contents of which reference seems to be made in the Book of Ruth, are Judges, Leviticus, Deuteronomy, Genesis, 1 and 2 Samuel, and perhaps Job. Ruth is not quoted or referred to in the New Testament, except that the generations from Hezron to David in our Lord’s genealogy seem to be taken from it.
No mystical or allegorical sense can be assigned to the history; but Ruth, the Moabitess, was undoubtedly one of the first-fruits of the ingathering of Gentiles into the Church of Christ, and so an evidence of God’s gracious purpose in Christ, “also to the Gentiles to grant repentance unto life;” and the important evangelical lesson is as plainly taught in her case, as in that of Cornelius, “that God is no respecter of persons, but in every nation he that feareth God, and worketh righteousness, is accepted of Him.” The great doctrine of divine grace is also forcibly taught by the admission of Ruth, the Moabitess, among the ancestry of our Lord Jesus Christ.
(From Albert Barnes Commentary on Ruth)
COLLEGE PRESS INTRODUCTION TO RUTH
The book of Ruth is tucked into the Canon of the Old Testament in a spot where it is like a breath of fresh air in a room which has become heavy with strong odors. The spirit of the book of Judges is one of violence and struggle, and although there are notes of sadness and conflict in the book of Ruth, it is overall a love story. Its message is one of beauty, setting the stage for the account of the tender love of Hannah, the mother of Samuel.
NAME
The Hebrew word for Ruth is pronounced much the same as the English word. It means “comrade, companion, or neighbor.” The word is found in Exo_11:2 in a common setting. The name has come down through the Greek translations of the pre-Christian era, through the Latin translations of the fourth century, A.D., and finds its way into the modern English versions. The book receives its name from the principal character, the Moabitess who became the ancestress of the Christ.
PLACE IN THE CANON
In the later Hebrew arrangement of the Bible, the book of Ruth stands second among the five scrolls called the Megilloth. In the ancient Hebrew Bibles, Judges and Ruth were closely united as is evidenced by the testimony of Josephus, Melito of Sardis, Origen, and Jerome. When the translation of the Bible was made into the Greek, some two hundred years before Christ, Ruth was placed among the historical books. In later times the Jews placed the book among the other writings, called the Hagiographa or Kethubhim.
AUTHOR
The fact that it has been closely associated with the book of Judges has lent emphasis to the view that the book was probably written by the same man who wrote Judges. Ancient Jewish and Christian tradition has pointed to Samuel as the author, Some modern commentators, such as Robert Pfeiffer in his Introduction to the Old Testament (page 717), declare that this view is no longer tenable. A. S. Geden feels that a post-exilic date (about 400 B.C.) seems to be a preferable time for its being written.
Even some very conservative Christian writers such as Merrill Unger (Introductory Guide to the Old Testament, page 384) take the position that the author of the work is unknown, They admit that the Babylonian Talmud ascribes the book to Samuel, but they hold that this is not likely.
The Babylonian Talmud (Baba Bathra, 14 b) says Samuel wrote the book. Matthew Henry in his introductory materials to his comments on the book of Samuel wrote it is probable that Samuel was the penman of it.
Since history knows no other authors, Samuel should be regarded as the writer of the book of Ruth.
DATE
David was the youngest of the eight sons of Jesse. If we place his birth in the fiftieth year of his father’s life, Jesse would have been born in the first year of the Philistine oppression, or forty-eight years after the death of Gideon. It is quite possible that Jesse may also have been a younger son of Obed and born in the fiftieth year of his father’s life. If so, the birth of Obed would fall in the last years of Gideon or about 1150 B.C.
The last event mentioned in the book is the birth of David. David began to reign at 1010 B.C., but he was a very popular man in Israel before his death. He had been anointed by Samuel (1Sa_16:1). Early in his career he slew the giant Goliath and became a constant dependent in the court of Saul (1 Samuel 17). The fact that he was well known as a soldier and popular in Israel would be reason enough for writing the story of his ancestry.
Samuel died before David became king, and the book must have been written prior to Samuel’s death. The death of Samuel is recorded in 1Sa_25:1. A date of 1015 B.C. is probably the best suggestion one can make for the time of writing.
PURPOSE
The purpose of the book of Ruth is to give a biographical sketch of the righteous ancestors of David, the man destined to be Israel’s second king. Through the years the book has given an insight into the history of pious people of the era and encouraged faithful Christian living by their good example. The loving concern of Naomi for her daughters-in-law has inspired many of the mothers of Israel to take good care of their families and to encourage action which will produce the best benefits for all concerned. The devotion of Ruth has been an ideal for married couples through the years, and a song based on her statement of faith is quite often heard in a wedding ceremony. Although Ruth’s statement was not made to her husband, her love for a member of his family was the kind of love which must undergird solid, Christian homes.
PLAN
The book is planned as a straightforward historical narrative. There are no poetic passages, and the work is presented in good Hebrew prose, The story flows naturally along and reaches its conclusion in an orderly fashion, It has all the earmarks of historical narrative.
OUTLINE
The following outline is quite usually given for this short narrative. It contains all the major details of the book and presents them in a fashion which is easy to remember. It should be committed to memory by the Bible student.
I. Ruth comes to Bethlehem (chapter 1)
A. Introduction (Rth_1:1-7)
B. Ruth’s determination to remain with Naomi (Rth_1:8-18)
C. The arrival in Bethlehem (Rth_1:19-22)
II. Ruth meets Boaz (chapter 2)
A. Ruth gleans in the fields (Rth_2:1-7)
B. The kindness of Boaz (Rth_2:8-16)
C. Ruth returns to Naomi (Rth_2:17-23)
III. Ruth appeals to Boaz (chapter 3)
A. Naomi’s advice (Rth_3:1-5)
B. Ruth speaks to Boaz (Rth_3:6-13)
C. Ruth returns to Naomi (Rth_3:14-18)
IV. Ruth marries Boaz (chapter 4)
A. The kinsman approached (Rth_4:1-8)
B. Boaz takes Ruth (Rth_4:9-12)
C. Ruth bears a son (Rth_4:13-17)
D. The ancestry of David (Rth_4:18-22)
INDEPENDENCE
Although the book of Ruth is very closely associated with the book of Judges, it is not an appendix to that book. It is a small independent work. It resembles the two appendices of the book of Judges only so far as the incidents recorded in it fall within the period of the Judges. It has a thoroughly distinctive character both in form and content and has nothing in common with the book of Judges to make it inseparable. It differs essentially in substance and design from the book of Judges and its two appendices. As far as history is concerned, the contents of the book pass beyond the time of the Judges. The author plainly shows his intention was not only to give a picture of the family life of pious Israelites in the time of the judges but to give a biographical sketch of the pious ancestors of David, the hero of Israel.
OUTLINE OF RUTH
I. Ruth Comes to Bethlehem, Chapter One
This section tells how Ruth, the Moabitess, a daughter-in-law of the Bethlehemite Elimelech, of the family of Judah, who had emigrated with his wife and his two sons into the land of Moab on account of a famine, left father and mother, fatherland and kindred, after the death of her husband. Out of childlike affection to her Israelitish mother-in-law, Naomi, whose husband had also died in the land of Moab, Ruth went to Judah, to take refuge under the wings of the God of Israel.
A. Introduction to the life and times of Ruth, Rth_1:1-7
B. Ruth’s determination to remain with Naomi, Rth_1:8-18
C. Ruth’s arrival in Bethlehem, Rth_1:19-22
II. Ruth Meets Boaz, Chapter Two
After Ruth arrived in Bethlehem, she went to glean ears of grain in the field of a wealthy man, Boaz, a near relative of Elimelech.
A. Ruth gleans in the fields, Rth_2:1-7
B. The kindness of Boaz, Rth_2:8-16
C. Ruth returns to Naomi, Rth_2:17-23
III. Ruth’s Appeal to Boaz, Chapter Three
Under the Mosaic dispensation, a man was obligated to marry his brother’s widow, if the widow had no children by her first marriage. In keeping with this law, Boaz was the nearest willing kinsman of the deceased husband of Ruth, Mahlon. Ruth reminded Boaz of this sacred obligation.
A. Naomi’s advice to Ruth, Rth_3:1-5
B. Ruth speaks to Boaz, Rth_3:6-13
C. Ruth returns to Naomi, Rth_3:15-18
IV. Ruth Marries Boaz, Chapter Four
Boaz did marry Ruth, according to the custom of the Levirate marriage; and they were blessed with a son named Obed. This Obed was the grandfather of David, with whose genealogy the book closes.
A. The near kinsman approached, Rth_4:1-8
B. Boaz marries Ruth, Rth_4:9-12
C. Ruth bears a son, Rth_4:13-17
D. The ancestry of David, Rth_4:18-22
EPILOGUE
The books of Joshua, Judges, and Ruth were not written merely to tell the story of what happened in the years covered by the narrative. If this were so, the story would be very incomplete. Many more details should have been given in order to give the reader a full perspective of the era. Neither were the books written to tell a life story of the heroes and heroines of the period. The book of Ruth would be especially incomplete in this regard. Her story is not told completely at all. Many questions are left unanswered. How did Ruth die? How long did she live? Where was she buried? Nothing is said about these details of her life at all.
Ruth fits in between the books of Judges and Samuel like a bone in a socket, Probably the events which are recorded in these four chapters occurred during the time of Gideon. The final verses of the book reach down to the time of David. Hence, the book reaches back into the middle of the time of the Judges and reaches far down into the time of Samuel.
Israel gloried in David. He was not only a man after God’s own heart, but he was a man who captured the hearts of the people. They sang of him. They ascribed more honor to him than they did to their first king, King Saul.
The people gloried in the house of David. His house was to be established forever. As long as there was a throne on which a king might sit in Jerusalem, there was a man from the loins of David to sit on that throne. Like the woman from Tekoah, they looked to David as “an angel of God” (2Sa_14:17).
David captured the city of the Jebusites. The narrative in the book of Judges makes a last mention of this city with a note of despair and contempt. The city was in the hands of the Jebusites, and a Levite from the north passed the city by in scorn and fear. He would rather spend the night in a nearby hamlet of Benjamin than to risk his life and reputation by stopping in the wicked city of the Canaanites. Although this Levite met a terrible fate at the hand of wicked Israelites, his attitude nevertheless reflects the disdain which the men of the time felt for the city now known as the Holy City.
When David took Jerusalem from the Jebusites, he made it his capital. From this central location, he ruled for thirty-three years of his life, and in it he firmly established the throne of Solomon, his heir and succcessor. With pride, the people came to refer to Jerusalem as the City of David. Bethlehem, Ruth’s adopted home, was the home of David. Centuries later, wise men from the East journeyed through the streets of the town in search of Him whom they called the king of the Jews. Bringing treasures and gifts of distinction, these strange visitors symbolize the adoration of wise men of all ages from all countries.
On the hills where David must have practiced the use of his sling, shepherds sat as they heard the angels sing. The Son of God was born where Ruth gave birth to Obed.
The history of these three books—Joshua, Judges, and Ruth—is only a brief part of the total account of God’s dealings with men. It is a part of His Story, the story of redemption. The love story of Ruth couched in the setting of the time when Israel had no king is but a dim reflection of the love story of God who so loved the world that He gave His only begotten Son that whosoever believeth on Him should not perish but have everlasting life.
In similar fashion, the story of Joshua’s leading the people into the Promised Land of Canaan is typical of the great Saviour who will eventually lead His people into the promised land of heaven. The story of Joshua is so suggestive of the final triumphal entry of God’s people into eternal rest that the pages of the book of Hebrews are in part a rather full exposition of this analogy, In fact, the translators of the King James Version use the names of Jesus and Joshua interchangeably in Heb_4:8, The Authorized Version reads as follows: “For if Jesus had given them rest, God would not speak later of another day.” The American Standard Version changes the word Jesus to Joshua. Joshua’s name in Greek is the same as the Greek for the English name, Jesus. Joshua gave the people of Israel rest by leading them into the land of Canaan. Jesus will give His faithful followers rest when He comes back to welcome them into the kingdom prepared for them from the foundation of the world.
All through these historical books of Joshua, Judges, and Ruth the modern-day reader is constantly finding issues which are relevant to his own times. Answers to some of his problems are found in his reflections over the causes and results of events recorded in this part of the Bible. At the same time, his eyes are lifted over the horizon of the hills of Judea to see the coming of the Christ. Even beyond these hills, his vision is directed to anticipate the time when the son of David comes again. The end of the story of Joshua, Judges, and Ruth has not yet been written.
(From College Press Commentary on Ruth)
Naomi Widowed 1:1-5
ELIMELECH FLEES THE FAMINE IN JUDAH TO SOJOURN IN MOAB
THE AFFLICTIONS OF NAOMI AND HER RETURN TO BETHLEHEM
(Rth 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 dwell in the country of Moab, he and his wife and his two sons.
1. There is a lot of speculation and uncertainty about when, during the period of the judges, that these events take place.
2. Some work backward from David and try to calculate the date of these events.
3. Famines were common in this part of the world. They depended on rain for their crops and livestock.
(Rth 1:2) The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion—Ephrathites of Bethlehem, Judah. And they went to the country of Moab and remained there.
1. Elimelech is married to Naomi.
2. They have two sons – Mahlon and Chilion.
3. This family is living in a city known as Ephrath Bethlehem. We often just say Bethlehem. See Genesis 39:19 and 48:7.
4. (Micah 5:2) "But you, Bethlehem Ephrath, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old, From everlasting."
5. There is some history behind the name of this small town. “They were residents of Bethlehem; and the old name for Bethlehem was Ephratha, as “Queen City” was for Cincinnati. The name appears again and again as a reference to Bethlehem. Micah speaks of Bethlehem Ephratha (Mic_5:2). An explanation of the meaning of the name is given in the account of the death of Benjamin near this spot. As the record says: “Rachel died and was buried on the way to Ephrath (the same is Bethlehem)” (Gen_35:19).” (From College Press Commentary)
6. Moab has an extended history with Israel.
a. Baalam wanted too make a treaty with Balak, king of Moab. (Joshua 24:9)
b. Eglon, king of Moab, took Israel captive. Israel served Moab for 18 years. See Judges 3:12-15.
c. In Judges 11:17 Israel sent a request to pass thorough Moab. That request was denied. Israel had to travel the LONG way around to get to Kadesh.
(Rth 1:3) Then Elimelech, Naomi's husband, died; and she was left, and her two sons.
1. We do not know the age of Elimelech when he died. Most think he was around 40 to 45.
2. Without a means of support or income, what was Naomi to do with two growing sons?
3. AND there was a famine in the area of Bethlehem.
(Rth 1:4) Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years.
1. While they were living in Moab both sons married wives in Moab.
2. Ruth was one of the two Moabite women that married their sons.
(Rth 1:5) Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband.
1. While in Moab, both sons of Naomi died.
2. Now Naomi is without a husband and without her two sons.
3. The best she can do now is return to Bethlehem and find relatives that might help with her support.
Ruth’s Loyalty to Naomi 1:6-16
NAOMI DECIDES TO RETURN TO BETHLEHEM
(Rth 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 that the LORD had visited His people by giving them bread.
1. Naomi heard news in Moab that Israel was recovered from the famine. They were again growing wheat and other grain to make bread.
2. Naomi calls a family meeting to inform them that she plans to return to Bethlehem.
(Rth 1:7) Therefore she went out from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah.
1. They started to travel together toward Judah.
2. Naomi is concerned about how she will live in Judah.
3. She knows that it would very difficult for the two daughters-in-law to survive in Bethlehem.
(Rth 1:8) And Naomi said to her two daughters-in-law, "Go, return each to her mother's house. The LORD deal kindly with you, as you have dealt with the dead and with me.
1. Naomi urges them to go back home to their parens.
2. She wishes them well.
3. They had both dealt with the death of their husbands. They had also dealt with and supported Naomi in this difficult time.
(Rth 1:9) The LORD grant that you may find rest, each in the house of her husband." So she kissed them, and they lifted up their voices and wept.
1. She urged each of them to go back to the house where the had lived with their husband until their death.
2. All the emotion of their loss comes out with weeping.
3. Naomi kissed them. The cried together.
(Rth 1:10) And they said to her, "Surely we will return with you to your people."
1. Both of the daughters-in-law offer to travel with her.
2. “We will return with you to your people.”
(Rth 1:11) But Naomi said, "Turn back, my daughters; why will you go with me? Are there still sons in my womb, that they may be your husbands?
(Rth 1:12) Turn back, my daughters, go—for I am too old to have a husband. If I should say I have hope, if I should have a husband tonight and should also bear sons,
(Rth 1:13) would you wait for them till they were grown? Would you restrain yourselves from having husbands? No, my daughters; for it grieves me very much for your sakes that the hand of the LORD has gone out against me!"
1. They are urged to return home.
2. Naomi is now past the age of having children.
3. She is not able to raise up two more sons for them to marry.
Levirate Marriage
A levirate marriage is literally a “marriage with a brother-in-law.” The word levirate, which has nothing to do with the tribe of Levi, comes from the Latin word levir, “a husband’s brother.” In ancient times, if a man died without a child, it was common for the man’s unmarried brother to marry the widow in order to provide an heir for the deceased. A widow would marry a brother-in-law, and the first son produced in that union was considered the legal descendant of her dead husband.
We see a couple
of examples in the Bible of levirate marriage. The first is the story of Tamar
and Onan in Genesis
38.
Tamar had been married to Er, a son of Judah. Er died, leaving Tamar childless (Genesis
38:6–7).
Judah’s solution was to follow the standard procedure of levirate marriage: he
told Er’s brother Onan, “Sleep with your brother’s wife and fulfill your duty to
her as a brother-in-law to raise up offspring for your brother” (verse 8). Onan
was more than willing to sleep with Tamar, but, unfortunately, he had no desire
to have a child with her: “Onan knew that the child would not be his; so
whenever he slept with his brother’s wife, he spilled his semen on the ground to
keep from providing offspring for his brother” (verse 9). In other words, Onan
was taking selfish advantage of levirate marriage. He wanted sex with his
sister-in-law, but he purposefully avoided impregnating her. God called Onan’s
actions “wicked” and killed him (verse 10).
Levirate marriage became part of the Law in Deuteronomy
25:5–6.
There, the Israelites are commanded to care for women whose husbands died before
they had children. An unmarried brother of the deceased man bore a
responsibility to marry his sister-in-law: God called it “the duty of a
brother-in-law” (Deuteronomy
25:5).
God’s purpose for levirate marriage is stated: “The first son she bears shall
carry on the name of the dead brother so that his name will not be blotted out
from Israel” (verse 6). In ancient Israel the passing on of the family name and
the inheritance within a tribe were vitally important (see Numbers
36:7 and 1
Kings 21:3).
Another example of levirate marriage in the Bible is the story of Ruth
and Boaz.
Ruth’s first husband died without leaving a child (Ruth
1:1–5).
Later, Ruth met a rich landowner named Boaz in Bethlehem, and he happened to be
a relative of Ruth’s late husband (Ruth
2:20).
Ruth asked Boaz to be her “kinsman-redeemer”;
that is, to marry her and preserve the land her husband had owned (Ruth
3:9).
Boaz agreed but informed Ruth that there was one other relative of nearer kin;
the obligation to marry Ruth and redeem her land fell on him first (verse 12).
As it turned out, the nearer relative officially transferred his right of
redemption to Boaz, clearing the way for Boaz to marry Ruth and “maintain the
name of the dead with his property” (Ruth
4:5).
In Matthew
22,
Jesus is confronted by the Sadducees with a convoluted question based on the
Law’s requirement of levirate marriage: “Moses told us that if a man dies
without having children, his brother must marry the widow and raise up offspring
for him. Now there were seven brothers among us. The first one married and died,
and since he had no children, he left his wife to his brother. The same thing
happened to the second and third brother, right on down to the seventh. Finally,
the woman died. Now then, at the resurrection, whose wife will she be of the
seven, since all of them were married to her?” (Matthew
22:24–28).
Jesus cuts through the hypothetical and teaches the reality of the resurrection
(verses 29–32).
Levirate marriage has fallen out of favor in modern Judaism and is more or less
an extinct practice today. But its existence among the ancient Israelites, even
before the Law of Moses, shows the importance placed on continuing the family
line and preserving one’s divinely appointed inheritance.
The above is from: https://www.gotquestions.org/levirate-marriage.html
(Rth 1:14) Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her.
1. Again there were tears of pain.
2. Orpah kissed her mother-in-law. Then she returned to Moab.
(Rth 1:15) And she said, "Look, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law."
1. Naomi turns to Ruth. Your sister has gone back.
2. You ought to do the same. Catch up to Orpah and travel back with her.
(Rth 1:16) But Ruth said: "Entreat me not to leave you, Or to turn back from following after you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, And your God, my God.
(Rth 1:17) Where you die, I will die, And there will I be buried. The LORD do so to me, and more also, If anything but death parts you and me."
1. This is perhaps the most famous and often quoted passage in the book.
2. Notice the phrases she uses:
a. Don’t beg me to go back home to Moab.
b. Where you go, I will go.
c. Where you live, I will live.
d. Your people will be my people.
e. Your God will be my God.
f. I will die and be buried where you are buried when you die.
g. Nothing but death will separate us.
(Rth 1:18) When she saw that she was determined to go with her, she stopped speaking to her.
1. This does not mean she was upset or mad at Ruth. But Naomi stopped urging her to go back to her family in Moab.
Naomi and Ruth Return 1:19-22
NAOMI AND RUTH ARRIVE IN BETHLEHEM
(Rth 1:19) Now the two of them went until they came to Bethlehem. And it happened, when they had come to Bethlehem, that all the city was excited because of them; and the women said, "Is this Naomi?"
1. Naomi and Ruth travelled together.
2. The came to Bethlehem and were met with excitement.
3. Naomi was not back in her home town with family and friends.
4. It was, for all of them, a happy reunion with Ruth.
(Rth 1:20) But she said to them, "Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me.
1. Often in people would change their name, depending an major changes in their life situation.
2. Abram to Apraham; Sari to Sarah; Jacob to Israel; Esau to Edom are some examples of name changes in the Old Testament.
3. Naomi wants to change her name from Naomi to Mara. Mara is the word for bitterness.
4. Later the children of Israel came to the water of Mara. The water was bitter and not fit to drink. (Exodus 15:23)
5. You will also read about Mara in Numbers 33:8-9. The went away from there and found a spot with 12 springs of water and palm trees where they could camp.
(Rth 1:21) I went out full, and the LORD has brought me home again empty. Why do you call me Naomi, since the LORD has testified against me, and the Almighty has afflicted me?"
1. She left Israel with a husband, two sons, and perhaps some money.
2. Now, she is returning back to Judah with no husband, no children and no money.
(Rth 1:22) So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. Now they came to Bethlehem at the beginning of barley harvest.
1. This verse is a summary statement of chapter one.
2. Ruth has returned from Moab.
3. Her daughter-in-law is with her.
4. AND it is the beginning of barley harvest.
5. Adam Clarke wrote: “This was in the beginning of spring, for the barley harvest began immediately after the passover, and that feast was held on the 15th of the month Nisan, which corresponds nearly with our March.”
Ruth Meets Boaz 2:1-23
RUTH'S SUCCESS AS A GLEANER
GLEANING IN THE FIELD OF BOAZ
(Rth 2:1) There was a relative of Naomi's husband, a man of great wealth, of the family of Elimelech. His name was Boaz.
1. We now meet Boaz.
a. A relative of Elimelech.
b. He was a wealthy man.
(Rth 2:2) So Ruth the Moabitess said to Naomi, "Please let me go to the field, and glean heads of grain after him in whose sight I may find favor." And she said to her, "Go, my daughter."
1. Ruth offers to go to the barley field and gather heads of grain.
2. The purpose was two-fold.
a. To gather grain for food or to sell for money.
b. To be close to Boaz, the relative of Elimelech.
3. Such gleaning of grain was allowed for the poor, strangers passing through, and widows, as a way to support them. See Leviticus 23:22.
(Rth 2:3) Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech.
1. In addition to the corners of the field, (we would call them the turn rows), they followed the harvesters and could pick up any that they missed or dropped.
2. She happened to start working in the field that belongs to Boaz.
(Rth 2:4) Now behold, Boaz came from Bethlehem, and said to the reapers, "The LORD be with you!" And they answered him, "The LORD bless you!"
1. Boaz came from the city and blessed the workers in his field.
2. They returned the blessing for the opportunity to work.
(Rth 2:5) Then Boaz said to his servant who was in charge of the reapers, "Whose young woman is this?"
1. From the previous verse, you can tell that Boaz cared for and talked to the workers in his fields.
2. Now he sees a young woman he dose not recognize.
(Rth 2:6) So the servant who was in charge of the reapers answered and said, "It is the young Moabite woman who came back with Naomi from the country of Moab.
1. The foreman in charge of the workers responds.
2. She is a Moabite who came back with Naomi.
(Rth 2:7) And she said, 'Please let me glean and gather after the reapers among the sheaves.' So she came and has continued from morning until now, though she rested a little in the house."
1. He continues. She had asked permission to gather after the reapers.
2. She started early in the morning and is still working.
3. She did take a short break in the house.
(Rth 2:8) Then Boaz said to Ruth, "You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women.
1. Boaz speaks to Ruth. “Don’t go to any other fields.”
2. She was told to stay close to the other young women.
(Rth 2:9) Let your eyes be on the field which they reap, and go after them. Have I not commanded the young men not to touch you? And when you are thirsty, go to the vessels and drink from what the young men have drawn."
1. Boaz offers her some special privileges.
a. Keep watching the fields. When some head for a field, you follow them.
b. If you are thirsty, get a drink where the workers have drawn water.
(Rth 2:10) So she fell on her face, bowed down to the ground, and said to him, "Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?"
1. Ruth is puzzled. Out of all the women working, gleaning after the workers, why does he pay attention to me?
2. Ruth admits that she is not a Jew. She is a forigner.
(Rth 2:11) And Boaz answered and said to her, "It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before.
1. They did not have cell phones or internet. But they had a system of commuication.
2. It is called the “grapevine.” Word of mouth would pass messages from on to another.
3. Boaz had already heard about her.
a. How she helped her mother-in-law, Naomi.
b. After the death of her husband, she remained close.
c. She had left her home and family to follow Ruth.
d. She had come to live among people she did not know.
(Rth 2:12) The LORD repay your work, and a full reward be given you by the LORD God of Israel, under whose wings you have come for refuge."
1. Boaz blesses her to be rewarded for her kindness.
2. In Israel she will be given refuge.
3. Remember the history of Moab and Israel is one of battle and disagreements.
4. Boaz, however, welcomes her and wishes her well in Israel.
(Rth 2:13) Then she said, "Let me find favor in your sight, my lord; for you have comforted me, and have spoken kindly to your maidservant, though I am not like one of your maidservants."
1. Ruth thanks Boaz because of his kind words.
2. Boaz – comforted her; spoke kindly to her
3. Even though she is a Moabite, not from Israel.
(Rth 2:14) Now Boaz said to her at mealtime, "Come here, and eat of the bread, and dip your piece of bread in the vinegar." So she sat beside the reapers, and he passed parched grain to her; and she ate and was satisfied, and kept some back.
1. Now it becomes meal time.
2. She is invited to eat bread, dipped in vinegar. This is a sour beverage soup.
3. He also invited her to eat some of his parched grain; roasted wheat.
(Rth 2:15) And when she rose up to glean, Boaz commanded his young men, saying, "Let her glean even among the sheaves, and do not reproach her.
1. She now returns to the field.
2. Boaz tells the young men to:
a. Let her glean with the sheaves (grain before being cut)
b. Do not stop her.
c. Let some grain fall on purpose for her.
d. Do not rebuke her.
(Rth 2:16) Also let grain from the bundles fall purposely for her; leave it that she may glean, and do not rebuke her."
(Rth 2:17) So she gleaned in the field until evening, and beat out what she had gleaned, and it was about an ephah of barley.
1. That day she had gathered an ephah of barley.
2. An ephah is about 20-25 pounds of grain.
3. This is enough for Ruth and Naomi to eat for a week.
(Rth 2:18) Then she took it up and went into the city, and her mother-in-law saw what she had gleaned. So she brought out and gave to her what she had kept back after she had been satisfied.
1. Now she has more grain than can be eaten in a week.
2. So she went to Naomi and showed her what she had gathered that day.
(Rth 2:19) And her mother-in-law said to her, "Where have you gleaned today? And where did you work? Blessed be the one who took notice of you." So she told her mother-in-law with whom she had worked, and said, "The man's name with whom I worked today is Boaz."
1. Naomi is surprised at the amount.
2. She asks where did you work?
3. It was Boaz that helped her to gather so much grain.
(Rth 2:20) Then Naomi said to her daughter-in-law, "Blessed be he of the LORD, who has not forsaken His kindness to the living and the dead!" And Naomi said to her, "This man is a relation of ours, one of our close relatives."
1. Naomi praises God. He has not forsaken his kindness to us.
2. Naomi explains that Boaz is a close relative. We do not know how close or what the connection is.
(Rth 2:21) Ruth the Moabitess said, "He also said to me, 'You shall stay close by my young men until they have finished all my harvest.' "
(Rth 2:22) And Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his young women, and that people do not meet you in any other field."
1. I it good to stay with the fields of Boaz.
2. Do not go to any field that belongs to anyone but Boaz.
(Rth 2:23) So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.
1. Ruth followed the advice of Naomi.
2. She stayed close to the other young women and lived with Naomi.
Ruth and Boaz at the Threshing Floor 3:1-18
RUTH PROPOSES MARRIAGE TO BOAZ
NAOMI'S CLEVER PLAN FOR THE PROPOSAL
(Rth 3:1) Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security for you, that it may be well with you?
1. Naomi tells Ruth that she is thinking of a way to find security for her.
2. Women needed a means of support, especially as they aged and were not able to work all day in a field.
(Rth 3:2) Now Boaz, whose young women you were with, is he not our relative? In fact, he is winnowing barley tonight at the threshing floor.
1. Winnowing is a process by which chaff is separated from grain. It can also be used to remove pests from stored grain. Winnowing usually follows threshing in grain preparation. In its simplest form, it involves throwing the mixture into the air so that the wind blows away the lighter chaff, while the heavier grains fall back down for recovery. Techniques included using a winnowing fan (a shaped basket shaken to raise the chaff) or using a tool (a winnowing fork or shovel) on a pile of harvested grain. (From Wikipedia)
2. Naomi has learned that Boaz will be winnowing in the evening and will then eat and drink and sleep at the threshing floor.
(Rth 3:3) Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking.
1. Here is the plan: Wash (take a bath), put on some perfume, put on your best clothes.
2. Then, go down to the threshing floor, but stay out of sight.
(Rth 3:4) Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do."
1. After he finished eating and drinking, watch where he lays down to sleep.
2. Then sneak in, lay down at his feet - - - and wait.
3. When he wakes up, he will know what needs to be done.
(Rth 3:5) And she said to her, "All that you say to me I will do."
1. Ruth understood and agreed to the plan.
(Rth 3:6) So she went down to the threshing floor and did according to all that her mother-in-law instructed her.
1. Ruth followed the plan of Naomi.
2. She followed the instructions.
(Rth 3:7) And after Boaz had eaten and drunk, and his heart was cheerful, he went to lie down at the end of the heap of grain; and she came softly, uncovered his feet, and lay down.
1. After a long day in the field, and winnowing grain in the evening, Boaz has now eaten a very late supper and had something to drink.
2. NOTE: The implication is that it was an alcoholic drink. While we are not told he drank wine or strong drink – we are told that his heart was cheerful.
3. He went to lay down and used a heap of grain as a pillow.
4. Ruth now comes, uncovered his feet and laid down there.
5. The phrase “uncovering the feet” in the context of Ruth 3:4 from the Bible is a subject of debate among scholars and readers. The passage describes Naomi instructing Ruth to go to Boaz at night, uncover his feet, and lie down, after he has fallen asleep. This act is interpreted in various ways:
a. Literal Interpretation: Some scholars suggest that the phrase is to be taken literally, where Ruth uncovers Boaz’s feet to wake him up. This interpretation views the act as a way for Ruth to draw Boaz’s attention to herself and request his protection and care.
b. Symbolic Interpretation: Others argue that the act of uncovering Boaz’s feet symbolizes Ruth’s request for Boaz to marry her and provide for her. This interpretation is based on the cultural context when lying at someone’s feet was a way to request protection and care, similar to a servant lying at the feet of a master.
6. In the passage, Ruth follows Naomi’s instructions, and Boaz wakes up to find Ruth lying at his feet. He does not engage in any sexual activity with Ruth, and the act is seen as a prelude to Ruth’s request for Boaz to take her as his wife. This interpretation aligns with the cultural and legal context of the time, where Boaz, as a kinsman redeemer, had the responsibility to marry Ruth and care for her.
(Rth 3:8) Now it happened at midnight that the man was startled, and turned himself; and there, a woman was lying at his feet.
1. A sudden noise, a disturbing dream, or he just moved his feet and touched the feet of Ruth.
(Rth 3:9) And he said, "Who are you?" So she answered, "I am Ruth, your maidservant. Take your maidservant under your wing, for you are a close relative."
1. In the dark at midnight, he could not tell who it was. But he knew that someone was at is feet.
2. Ruth identifies herself as his maidservant, Ruth.
3. Then she proposes. While the word “marry” is not used, it is understood in the explanation.
4. Ruth refers to the Levirate marriage custom. See the discussion in chapter 1. See pages 5-6 for the full discussion on Levirate marriage.
(Rth 3:10) Then he said, "Blessed are you of the LORD, my daughter! For you have shown more kindness at the end than at the beginning, in that you did not go after young men, whether poor or rich.
1. Ruth has shown some maturity.
a. She did not seek a young man.
b. She was less concerned about their wealth.
c. Rather, she was looking for security. that a mature man could provide.
d. She was looking for someone with the ability to support her for the rest of her life.
(Rth 3:11) And now, my daughter, do not fear. I will do for you all that you request, for all the people of my town know that you are a virtuous woman.
1. Boaz has seen her hard work. He has helped to gather more grain to help support Naomi.
2. Boaz understood the meaning of her at his feet. Everyone in town knows you to be a good, kind, loving and virtuous woman.
3. The word “virtuous” is defined in a standard Hebrew dictionary as: “strength, might, efficiency” and shows that everyone know of her strong character.
(Rth 3:12) Now it is true that I am a close relative; however, there is a relative closer than I.
1. Now we come to a hitch in the plan for Ruth to marry Boaz.
a. Boaz is a close relative.
b. However there is another relative that is closer.
c. The closer relative has “first right of refusal.”
(Rth 3:13) Stay this night, and in the morning it shall be that if he will perform the duty of a close relative for you—good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, as the LORD lives! Lie down until morning."
1. Boaz invites her to stay the night.
2. Tomorrow Boaz will untangle the difficulty.
(Rth 3:14) So she lay at his feet until morning, and she arose before one could recognize another. Then he said, "Do not let it be known that the woman came to the threshing floor."
1. She continued to lay at his feet until early morning.
2. She got up before anyone could see her (before daylight).
3. Boaz told her not to let anyone know about coming to the threshing floor.
(Rth 3:15) Also he said, "Bring the shawl that is on you and hold it." And when she held it, he measured six ephahs of barley, and laid it on her. Then she went into the city.
1. As she got up to “sneak” out, Boaz asked to bring the shawl that he had on.
2. Boaz measured six ephahs of barley and helped get it on her shoulders to carry to her house.
3. Six ephahs is equal to about two and a half gallons. That would be a heavy load for her to carry.
4. Boaz used the scarf to make a “backpack” to carry the grain across her shoulders.
(Rth 3:16) When she came to her mother-in-law, she said, "Is that you, my daughter?" Then she told her all that the man had done for her.
1. Ruth now arrives a home with Ruth.
2. Ruth then gives Naomi all the details of the previous night.
(Rth 3:17) And she said, "These six ephahs of barley he gave me; for he said to me, 'Do not go empty-handed to your mother-in-law.' "
1. Then she explains how she was able to bring home such a large amount of barly.
2. Boaz told Ruth not to go home empty-handed.
3. The barley was intended for Naomi, her mother-in-law.
(Rth 3:18) Then she said, "Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day."
1. Ruth has done her part. Now they must wait for Boaz to settle the matter of who would claim Ruth in a Levirate marriage.
Boaz Redeems Ruth 4:1-12
THE MARRIAGE OF RUTH AND BOAZ AND BIRTH OF OBED
(Rth 4:1) 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.
1. Why go to the city gate? Here is what Robert Jamison wrote: “A roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged - probably in the morning as people went out, or at noon when they returned from the field. Robert Jamison wrote: a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged - probably in the morning as people went out, or at noon when they returned from the field.”
2. The unnamed close relative comes to the meeting area at the city gate.
3. Boaz invites him to sit down. This would imply that there was some matter to discuss.
4. Remember – These men are close relatives and live in the same small town.
(Rth 4:2) And he took ten men of the elders of the city, and said, "Sit down here." So they sat down.
1. Next Boaz asks ten of the elders of the city to sit and observe.
2. This would assure that was being done by the law.
(Rth 4:3) 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.
1. Now Boaz begins to set the background for the meeting.
2. Naomi has come back from Moab. Her husband, Elimelech has died.
3. Boaz has approached the nearest relative about the piece of land that belonged to Elimelech.
4. The nearest relative can redeem (claim it).
(Rth 4:4) 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."
1. Boaz tells the near relative that he can buy it back in the presence of the elders.
2. If he does not want to buy it, then it will be available for the next nearest relative, Boaz.
3. Boaz clearly states his willingness to redeem the land, but the nearest relative has the “right of first refusal.”
4. The relative immediately says that he will buy it.
(Rth 4:5) 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."
1. Now Boaz introduced the hitch in the deal.
2. When you buy the land, you will also must marry Ruth to keep the land in the lineage of Elimelech.
3. If he buys the land, he must also marry Ruth to keep the land in the family line.
(Rth 4:6) 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."
1. At this point, the close relative declines the offer.
a. He fears the loss of his one inheritance.
b. He decides the cost is too high for him.
(Rth 4:7) 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.
1. Now we learn of another custom in Israel.
2. When redeeming or exchanging property, there was an act of confirmation.
3. One would take of his sandal and give it to the other. This compares to the signing of a contract in front of a notary. At that point it become official.
(Rth 4:8) Therefore the close relative said to Boaz, "Buy it for yourself." So he took off his sandal.
1. The relative tells Boaz to but the land for himself.
2. SO HE TOOK OFF HIS SANDAL
3. NOTE: I titled this work – is from this verse. Without the relative’s refusal and taking off his sandal, the book of Ruth would have no importance.
(Rth 4:9) 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.
1. Boaz speaks to the elders who were called to be a witness to the events.
2. They all saw the sandal come off.
3. They heard the statement, “Buy it for yourself.”
4. All that belonged to Elimelech has been transferred to Boaz.
(Rth 4:10) 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."
1. But Boaz was not in this for a land grab. It was not the extra acres of land that was important to him
2. Ruth is to become his wife.
3. Now the levirate marriage custom becomes a reality. He is not trying to inherit all of Ruths property.
4. The first son from this marriage will belong to the lineage of Elimelech.
(Rth 4:11) 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.
1. All of this was observed and heard by many people. The two who talked. The 10 elders of the city were witnesses. Beyond these people, many from the city were there to observe this discussion.
2. All the people who were watching, joined the elders in hoping that a son would be born to continue the bloodline of Elimelech.
(Rth 4:12) 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."
1. The also make reference to a previous example of a very fruitful marriage.
2. “This was very appropriate; for from Pharez, the son of Judah, by Tamar, came the family of the Bethlehemites and that of Elimelech.” (From Adam Clarke)
Ruth and Boaz Marry 4:13-17
(Rth 4:13) 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.
1. The marriage was not similar too weddings today in America.
2. The marriage did require a public announcement that this man and this woman are now married.
3. We do not know the time frame, but it appears soon after the marriage, there was a conception and the birth of a son.
(Rth 4:14) 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!
1. The friends of Naomi are now excited and praise God.
2. Naomi now has a close relative that will carry on the name of her husband.
(Rth 4:15) 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."
1. Remember that Naomi changed her name because of her great sorrow at the loss of her husband and both of her sons.
2. Her new name was to be Marah. This word means, Bitter. She was bitter at the loss of her family.
3. With the birth of Ruth’s son, her family name is restored. The blood line of Elimelech will continue in Israel.
(Rth 4:16) Then Naomi took the child and laid him on her bosom, and became a nurse to him.
1. Naomi became a grandmother. She was also helping to raise the child.
(Rth 4:17) 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.
1. The women in the neighborhood gave the baby his name.
2. He was to be called Obed. The meaning of his name is – serve, one who serves. This name was given because his birth served an important part of Naomi coming out of her depression.
3. The rest of this verse is a brief statement about the connection to David.
4. This shows that this book was written late in the period of the judges or early in the reign of King Saul.
The Genealogy of David 4:18-22
(Rth 4:18) Now this is the genealogy of Perez: Perez begot Hezron;
1. The final section of this book gives the genealogy before Obed and following him to reach David.
2. Perez is the founder of this entire family line. “The genealogy only goes back as far as Perez, because he was the founder of the family of Judah which was named after him (Num_26:20), and to which Elimelech and Boaz belonged.” (Keil & Delitzsch Commentary on the Old Testament)
(Rth 4:19) Hezron begot Ram, and Ram begot Amminadab;
(Rth 4:20) Amminadab begot Nahshon, and Nahshon begot Salmon;
1. The above 3 verse are clearly mentioned in the history of Israel.
(Rth 4:21) Salmon begot Boaz, and Boaz begot Obed;
1. Now we come to the present time of this book.
2. From Boaz to the son born to Ruth, Obed.
(Rth 4:22) Obed begot Jesse, and Jesse begot David.
1. We not move to the future of the book of Ruth.
2. From Obed to Jesse to David.
3. It is clear that one of the reasons for the book of Ruth was to connect the tribe of Judah to David, who would become king and in the lineage of Christ.
CONCLUSION
1. This short book was probably written before David became king.
2. The purpose off the book was to show how a non-Jewish woman became the second to be included in the genealogy of Christ. The other non-Jew in the lineage of Christ was Rahab.
3. Ruth is a love story – the love is evident between Ruth and Naomi.
4. Ruth is a history lesson about the struggles of life in Judah.
5. Ruth is an example of Levirate marriage and its purpose.
6. Ruth is an illustration of marriage engagement.
7. Ruth illustrates providence. God does work in mysterious ways to accomplish His plan for Christ.
8. Ruth explains how David and Christ are related to this event.
9. Remove the Sandal is important to the plan of God. What if that near relative agreed to marry Ruth? What if Ruth does not have a son? What if Ruth never marries or never has a son?
NOTE: Capital
Letters with each section is from the Burton Coffman Commentary