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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ruth 4:9–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Boaz now sees his way clear, and therefore delays not to perform his promise made to Ruth that he would do the kinsman's part, but in the gate of the city, before the elders and all the people, publishes a marriage-contract between himself and Ruth the Moabitess, and therewith the purchase of all the estate that belonged to the family of Elimelech. If he had not been (Rut 2:1) a mighty man of wealth, he could not have compassed this redemption, nor done this service to his kinsman's family. What is a great estate good for, but that it enables a man to do so much the more good in his generation, and especially to those of his own household, if he have but a heart to use it so! Now concerning this marriage it appears,
I.That it was solemnized, or at least published, before many witnesses, Rut 4:9, Rut 4:10.
"You are witnesses," 1. "That I have bought the estate. Whoever has it, or any part of it, mortgaged to him, let him come to me and he shall have his money, according to the value of the land," which was computed by the number of years to the year of jubilee (Lev 25:15), when it would have returned of course to Elimelech's family. The more public the sales of estates are the better they are guarded against frauds. 2. "That I have purchased the widow to be my wife." He had no portion with her; what jointure she had was encumbered, and he could not have it without giving as much for it as it was worth, and therefore he might well say he purchased her; and yet, being a virtuous woman, he reckoned he had a good bargain. House and riches are the inheritance of fathers, but a prudent wife is more valuable, is from the Lord as a special gift. He designed, in marrying her, to preserve the memory of the dead, that the name of Mahlon, though he left no son to bear it up, might not be cut off from the gate of his place, but by this means might be preserved, that it should be inserted in the public register that Boaz married Ruth the widow of Mahlon, the son of Elimelech, which posterity, whenever they had occasion to consult the register, would take particular notice of. And this history, being preserved for the sake of that marriage and the issue of it, proved an effectual means to perpetuate the name of Mahlon, even beyond the thought or intention of Boaz, to the world's end. And observe that because Boaz did this honour to the dead, as well as this kindness to the living, God did him the honour to bring him into the genealogy of the Messiah, by which his family was dignified above all the families of Israel; while the other kinsman, that was so much afraid of diminishing himself, and marring his inheritance, by marrying the widow, has his name, family, and inheritance, buried in oblivion and disgrace. A tender and generous concern for the honour of the dead and the comfort of poor widows and strangers, neither of which can return the kindness (Luk 14:14), is sure what God will be well pleased with and will surely recompense. Our Lord Jesus is our Goel, our Redeemer, our everlasting Redeemer. He looked, like Boaz, with compassion on the deplorable state of fallen mankind. At a vast expense he redeemed the heavenly inheritance for us, which by sin was mortgaged, and forfeited into the hands of divine justice, and which we should never have been able to redeem. He likewise purchased a peculiar people, whom he would espouse to himself, though strangers and foreigners, like Ruth, poor and despised, that the name of that dead and buried race might not be cut off for ever. He ventured the marring of his own inheritance, to do this, for, though he was rich, yet for our sakes he became poor; but he was abundantly recompensed for it by his Father, who, because he thus humbled himself, hath highly exalted him, and given him a name above every name. Let us own our obligations to him, make sure our contract with him, and study all our days how to do him honour. Boaz, by making a public declaration of this marriage and purchase, not only secured his title against all pretenders, as it were by a fine with proclamations, but put honour upon Ruth, showed that he was not ashamed of her, and her parentage and poverty, and left a testimony against clandestine marriages. It is only that which is evil that hates the light and comes not to it. Boaz called witnesses to what he did, for it was what he could justify, and would never disown; and such regard was then had, even to the contemned crowd, that not only the elders, but all the people that were in the gate, passing and re-passing, were appealed to (Rut 4:9), and hearkened to (Rut 4:11) when they said, We are witnesses.
II.That it was attended with many prayers.
The elders and all the people, when they witnessed to it, wished well to it, and blessed it, Rut 4:11, Rut 4:12. Ruth, it should seem, was now sent for; for they speak of her (Rut 4:12) as present: This young woman; and, he having taken her to wife, they look upon her as already come into his house. And very heartily they pray for the new-married couple.
1.The senior elder, it is likely, made this prayer, and the rest of the elders, with the people, joined in it, and therefore it is spoken of as made by them all; for in public prayers, though but one speaks, we must all pray. Observe,
(1.)Marriages ought to be blessed, and accompanied with prayer, because every creature and every condition are that to us, and no more, that God makes them to be. It is civil and friendly to wish all happiness to those who enter into that condition; and what good we desire we should pray for from the fountain of all good. The minister who gives himself to the word and prayer, as he is the fittest person to exhort, so he is the fittest to bless and pray for those that enter into this relation.
(2.)We ought to desire and pray for the welfare and prosperity one of another, so far from envying or grieving at it.
2.Now here, (1.) They prayed for Ruth: The Lord make the woman that has come into thy house like Rachel and Leah, that is, "God make her a good wife and a fruitful mother." Ruth was a virtuous woman, and yet needed the prayers of her friends, that by the grace of God she might be made a blessing to the family she had come into. They prayed that she might be like Rachel and Leah, rather than like Sarah and Rebekah, for Sarah had but one son, and Rebekah but one that was in covenant, the other was Esau, who was rejected; but Rachel and Leah did build up the house of Israel: all their children were in the church, and their offspring was numerous. "May she be a flourishing, fruitful, faithful vine by thy house side." (2.) They prayed for Boaz, that he might continue to do worthily in the city to which he was an ornament, and might there be more and more famous. They desired that the wife might be a blessing in the private affairs of the house, and the husband a blessing in the public business of the town, that she in her place, and he in his, might be wise, virtuous, and successful. Observe, The way to be famous is to do worthily. Great reputation must be obtained by great merits. It is not enough not to do unworthily, to be harmless and inoffensive, but we must do worthily, be useful and serviceable to our generation. Those that would be truly illustrious must in their places shine as lights. (3.) They prayed for the family: "Let thy house be like the house of Pharez," that is, "let it be very numerous, let it greatly increase and multiply, as the house of Pharez did." The Bethlehemites were of the house of Pharez, and knew very well how numerous it was; in the distribution of the tribes, that grandson of Jacob had the honour which none of the rest had but Manasseh and Ephraim, that his posterity was subdivided into two distinct families, Hezron and Hamul, Num 26:21. Now they prayed that the family of Boaz, which was one branch of that stock, might in process of time become as numerous and great as the whole stock now was.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For, by the law, when a man died, the marriage bond with his wife was passed on to his brother or other male next of kin, in order that the seed of the brother or next of kin might renew the life of the house. And so it was that Ruth, though she was foreign-born, had possessed a husband of the Jewish people who had left a kinsman of near relation. Although she was seen and loved by Boaz while gleaning and maintaining herself and her mother-in-law with what she gleaned, she could not become the wife of Boaz until she had first loosed the shoe from him whose wife she ought, by the law, to have become.The story is a simple one, but deep are its hidden meanings, for that which was done was the outward signs of something more. If indeed we should stretch the sense so as to fit the letter exactly, we should almost find the words an occasion of a certain shame and horror, that we should regard them as intending and conveying the thought of common bodily intercourse. Rather it was the foreshadowing of one who was to arise from the Jewish people—whence Christ was, after the flesh—who should, with the seed of heavenly teaching, revive the seed of his dead kinsman, that is to say, the people, and to whom the precepts of the law, in their spiritual significance, assigned the sandal of marriage, for the espousals of the church.
Those things which happened to Ruth should be seen as figures. For she was an outsider and had fallen into extreme penury; but Boaz, seeing her, did not despise her on account of her poverty, nor was he horrified on account of her impiety; even as Christ received the church, who was both a stranger and laboring, in need of great good things. Ruth is not joined with her consort before forsaking her parents and her nation and her native land: never was anyone so much ennobled by marriage. Thus the church was not made loveable to her spouse before she had forsaken her prior customs. The prophet says, “Forget your people.”
The elders confirmed the marriage with a blessing, saying, “The Lord made this woman,” etc. Moreover, “So that she may be an example of virtue in Ephrathah,” they predicted the salvific birth through which Bethlehem was made famous among all people.
It was an old custom that if a groom wished to divorce his bride he took off his sandal and this was the sign of the divorce. Consequently, he was ordered to take off his sandals, lest he approach the church wearing sandals like a bridegroom; for this office was reserved for Christ, who is the true bridegroom. However, the blessing of the ten elders showed that all Gentile peoples were saved and blessed in the name of Christ. For iota signifies ten in Greek, and this first letter will signify the name of the Lord Jesus in full; which shows, as we said, that all peoples are saved through him and are blessed. Therefore, let no one doubt these things that were said, since it may be seen that they were everywhere and from the beginning prefigured by antecedent figures; and they were clearly fulfilled in this way through the advent of the Lord; and which were superfluous, being completed in this way by the accord of all voiced in truth; and by all “figures” of the holy Scriptures, which he who promised [them] fulfilled through his son, Jesus Christ our Lord, king, and redeemer and savior, with whom is honor and glory from age to age. Amen.
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Summary
Ruth 4:10 records Boaz's climactic public declaration at the city gate of Bethlehem, formally acquiring Ruth the Moabitess as his wife. This pivotal act not only secures the inheritance of Elimelech and Mahlon but, more crucially, ensures the perpetuation of Mahlon's name, preventing it from being "cut off" from his family and community. Boaz's selfless commitment to his role as kinsman-redeemer exemplifies profound covenant faithfulness and marks a significant turning point in the narrative, setting the stage for the lineage of King David and ultimately, the Messiah.
Context
Literary Context
Ruth 4:10 serves as the legal and narrative culmination of the book of Ruth, bringing its intricate plot to a decisive resolution. The preceding chapters meticulously detail Naomi's return to Bethlehem in despair, Ruth's unwavering loyalty to her mother-in-law, and the unfolding of divine providence through human faithfulness. Chapters Ruth 2 and Ruth 3 establish Ruth's diligent gleaning in Boaz's fields and her bold, yet humble, request for him to act as kinsman-redeemer. Chapter Ruth 4 opens with Boaz taking swift initiative to resolve the matter at the city gate, the designated venue for legal transactions. The immediate verses (Ruth 4:1-9) describe Boaz's encounter with the closer kinsman, who, after initially considering the land, declines the right of redemption when he learns it involves marrying Ruth and potentially jeopardizing his own inheritance. Boaz's declaration in Ruth 4:10, witnessed by the elders and the people, is the definitive public act that resolves all outstanding issues of land, lineage, and Ruth's future, bringing the narrative to its legal and emotional crescendo.
Historical & Cultural Context
Ancient Israelite society placed immense value on family, lineage, and inheritance, particularly land, which was viewed as a divine gift and a perpetual possession within the tribal allotments (e.g., Numbers 26:52-56). The concept of the go'el (kinsman-redeemer) was a vital social institution, obligating the nearest male relative to protect the family's interests. This included redeeming land that had been sold (Leviticus 25:25-34), avenging bloodshed, or, as in this case, raising up an heir for a deceased relative. While not a strict levirate marriage (which applied specifically to a deceased brother's widow, as outlined in Deuteronomy 25:5-10), Boaz's action served a similar purpose: to perpetuate the name and inheritance of the deceased Mahlon. The city gate was the central hub for legal, commercial, and social life in ancient Israel, functioning as a courthouse where elders served as judges and witnesses ensured the legitimacy of transactions. Boaz's public declaration at this venue, before the elders and the community, underscored the legal validity and communal acceptance of his actions, ensuring the new arrangement was beyond reproach.
Key Themes
Ruth 4:10 powerfully encapsulates several key themes woven throughout the book of Ruth. The theme of Kinsman-Redeemer (Go'el) reaches its full expression as Boaz fully embraces his responsibility, not merely acquiring land but also taking Ruth to ensure the continuity of Mahlon's line. This highlights a deep sense of covenant faithfulness and responsibility within the community. The Preservation of Name and Inheritance is explicitly stated as Boaz's primary motivation; in ancient Israel, the continuation of a family line and its associated land was paramount, as to be "cut off" meant a profound loss of identity, legacy, and memory. Boaz's act ensures Mahlon's name would not be forgotten, a testament to the importance of legacy. Furthermore, the Inclusion and Redemption of Ruth is central; Boaz explicitly states he has "purchased Ruth the Moabitess," publicly integrating a foreign woman into the covenant community as a legitimate wife. This act transcends social and ethnic barriers, showcasing God's expansive redemptive plan working through human faithfulness, foreshadowing the inclusion of Gentiles into God's family (as seen in Isaiah 49:6). Finally, the entire narrative, culminating in this verse, illustrates Divine Providence, demonstrating God's unseen hand guiding events through the faithful actions of individuals to achieve His purposes, ultimately leading to Ruth's place in the lineage of King David and Jesus Christ (as recorded in Matthew 1:5).
Exposition and Analysis
Key Word Analysis
From the root H7069, meaning "to erect, i.e. create; by extension, to procure, especially by purchase... by implication to own." In this context, Boaz's use of qânâh signifies a legal and binding acquisition of Ruth as his wife. It is not merely a commercial transaction for a person, but rather the formal establishment of a new legal and familial relationship, fulfilling a covenantal obligation. This "purchase" is for the purpose of fulfilling the levirate-like duty to "raise up the name of the dead," establishing her new status within the community's full knowledge and approval.
From the root H8034, meaning "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." In ancient Israelite thought, a "name" was far more than a mere label; it encompassed a person's entire identity, reputation, legacy, and very existence. To "raise up the name" meant to ensure the continuity of a family line, preventing its extinction and preserving its memory and inheritance within the community. This was achieved by producing an heir who would carry on the deceased's name and inherit their property, thus maintaining their presence in the land and among their people.
From the root H3772, meaning "to cut (off, down or asunder); by implication, to destroy or consume." In a familial context, to be "cut off" signified the ultimate tragedy: the complete cessation of a family line, the loss of inheritance, and the erasure of memory. It implied that no heir would bear the deceased's name, and their portion of the land would eventually pass to others, effectively obliterating their legacy. This phrase emphasizes the dire consequences Boaz's action prevents, highlighting the profound importance of his redemptive act in preserving the identity and heritage of Mahlon.
Verse Breakdown
"Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife"
Boaz's declaration begins by explicitly identifying Ruth, emphasizing her foreign origin ("the Moabitess") and her previous marital status ("the wife of Mahlon"). This specificity underscores the public nature of the transaction and the community's full awareness of her background. The phrase "have I purchased to be my wife" (or "acquired as my wife") signifies a legal and binding marital covenant, not merely a casual union. This act of acquisition is not a degrading purchase of a person, but a formal, honorable taking of a woman into a legitimate marriage within the legal framework of Israelite society, fulfilling his role as kinsman-redeemer.
"to raise up the name of the dead upon his inheritance"
This clause states the primary motivation and purpose behind Boaz's action. His intent is not primarily personal gain or even romantic love, but the fulfillment of a sacred duty to perpetuate the lineage of Mahlon, Ruth's deceased husband, and by extension, Elimelech's family. The phrase "upon his inheritance" directly links the continuation of the name to the preservation of the family's land and property. The land was inextricably tied to the family's identity and legacy in Israel, and an heir ensured both the name and the land remained within the family.
"that the name of the dead be not cut off from among his brethren, and from the gate of his place"
This further elaborates on the dire consequence that Boaz's action prevents. To be "cut off" meant the complete extinction of a family line, a profound dishonor and loss of identity in ancient Israel. The phrase "from among his brethren" refers to the family and tribal community, emphasizing the social and familial aspect of this loss. "And from the gate of his place" refers to the public sphere, the very place where legal transactions and community life occurred. This signifies that the name would not only be forgotten by family but also erased from public record and memory, a complete obliteration of legacy. Boaz's act ensures Mahlon's memory and lineage endure.
"ye [are] witnesses this day."
This concluding statement serves as a formal legal affirmation. By addressing the elders and the people gathered at the city gate, Boaz invokes their collective testimony to the legitimacy and public nature of his declaration. Their witnessing makes the transaction binding and irrefutable, solidifying Ruth's new status and the transfer of inheritance in the eyes of the community and before God. It underscores the transparency and integrity of the entire process.
Literary Devices
The verse employs several significant Literary Devices. Legal Language is paramount, as Boaz's declaration is a formal, public legal pronouncement, using precise terms like "purchased," "raise up the name," and "witnesses." This reinforces the authenticity and binding nature of the transaction. There is strong Foreshadowing in this verse, as Boaz's redemptive act, ensuring a lineage that would otherwise be "cut off," directly leads to the birth of Obed, the grandfather of King David, and thus into the messianic line. This act of preserving a name from extinction subtly points to the ultimate Redeemer who preserves humanity from spiritual death. The Symbolism of the "gate of his place" is also significant, representing the public square, justice, and communal authority, emphasizing the transparency and communal validation of Boaz's actions. Finally, there is a powerful element of Irony in that a Moabitess, from a nation traditionally excluded from Israel's assembly (as per Deuteronomy 23:3), is not only fully integrated but becomes a crucial link in the lineage of Israel's greatest king and the Messiah, highlighting God's expansive grace that transcends human boundaries.
Theological and Thematic Connections
Ruth 4:10 is a profound theological statement wrapped in a legal declaration, illustrating God's meticulous and redemptive work through human faithfulness. Boaz's actions embody the very heart of the go'el concept, demonstrating not just adherence to law but a spirit of self-sacrificial love and responsibility. This verse showcases God's covenant faithfulness, as He orchestrates events to preserve the lineage through which His promises would be fulfilled. It highlights the divine valuing of family and legacy, underscoring that even in times of despair and loss, God provides a way for continuity and hope. Furthermore, the inclusion of Ruth, a Moabitess, into the very fabric of Israel's most significant lineage speaks volumes about God's universal love and His plan to redeem people from all nations, breaking down barriers of ethnicity and tradition.
Reflection and Application
Ruth 4:10 offers profound lessons for contemporary believers, challenging us to live out our faith with integrity, responsibility, and compassion. Boaz's commitment to "raise up the name of the dead" exemplifies a selfless devotion to the well-being of others and the preservation of legacy, even when it involves personal cost. His actions remind us that true faithfulness often extends beyond mere legalism, embracing a spirit of generosity and active care for the vulnerable. We are called to be "redeemers" in our own spheres, seeking to restore what is broken, to uplift those who are marginalized, and to ensure that no one is "cut off" from community, hope, or the knowledge of God's love. This verse encourages us to consider how we can honor the memory and legacy of those who have gone before us, not just in our families but in our spiritual heritage, and to invest in the future generations, ensuring the "name" of Christ continues to be proclaimed and upheld in the world.
Questions for Reflection
FAQ
Why was it so important to "raise up the name of the dead" in ancient Israel?
In ancient Israel, the continuation of a family line and its associated inheritance (especially land) was paramount. A "name" was not just a label but encompassed a person's entire identity, legacy, and existence within the community. To have one's name "cut off" meant the complete extinction of the family line, the loss of their portion of the tribal land (which was seen as a perpetual inheritance from God, as in Numbers 36:7), and the erasure of their memory from the community. This was considered a profound tragedy and dishonor. Therefore, institutions like the kinsman-redeemer and levirate marriage existed to ensure that if a man died without an heir, his name and inheritance would be preserved through a relative, maintaining the family's presence and identity in the land and among their people. Boaz's act in Ruth 4:10 directly addresses this vital cultural and theological imperative.
What is the significance of Boaz purchasing Ruth, a Moabitess, as his wife?
The significance of Boaz "purchasing" (acquiring) Ruth, a Moabitess, as his wife is multi-layered. First, it highlights Boaz's complete fulfillment of his kinsman-redeemer duty, which extended beyond just the land to include the widow who came with it. Second, it demonstrates the extraordinary grace and inclusivity of God's plan. Moabites were traditionally excluded from the assembly of the Lord (as stated in Deuteronomy 23:3). Yet, through Boaz's faithful and compassionate act, Ruth, a foreign woman, is not only fully integrated into the covenant community but becomes a legitimate wife, a matriarch in the lineage of King David, and ultimately, a direct ancestor of Jesus Christ (as confirmed in Matthew 1:5). This act powerfully foreshadows the inclusion of Gentiles into God's family through Christ, breaking down ethnic and religious barriers and demonstrating God's universal redemptive love.
Christ-Centered Fulfillment
Ruth 4:10, with Boaz's redemptive act, serves as a profound foreshadowing of the ultimate Kinsman-Redeemer, Jesus Christ. Just as Boaz "purchased" Ruth, the Moabitess, to raise up the name of the dead and secure an inheritance, so Christ, our divine Go'el, "purchased" us, not with perishable things like silver or gold, but with His precious blood (as declared in 1 Peter 1:18-19). We, like Ruth, were once alienated and without hope, spiritually "cut off" from God's family and inheritance due to sin (as described in Ephesians 2:12). Christ, through His sacrificial death and resurrection, has redeemed us, bringing us into a new covenant relationship as His bride, the Church (see Ephesians 5:25-27). He ensures that our names are not "cut off" from the book of life but are eternally secured in Him (as promised in Revelation 20:15). Through Christ, we receive an imperishable inheritance, a place in God's eternal family, and the assurance that our spiritual "name" will never be forgotten but will endure forever in His glorious kingdom (as affirmed in 1 Peter 1:3-4).