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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
Fourteen Centuries of Reception
5 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.
Ephrata: Another name of Bethlehem.
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Summary
Ruth 4:11 marks a pivotal moment in the narrative, capturing the profound communal affirmation and blessing bestowed upon the marriage of Boaz and Ruth at the city gate of Bethlehem. This public declaration signifies Ruth's full integration into Israelite society, transforming her from a foreign widow to a foundational matriarch. The assembled people and elders pray for her future progeny to be as significant in establishing the nation as that of Rachel and Leah, the revered matriarchs who "built the house of Israel," and for Ruth herself to achieve honor and renown in her new home. This verse encapsulates themes of divine providence, community support, and the establishment of a righteous lineage that would ultimately lead to King David.
Context
Literary Context
Ruth 4:11 immediately follows the formal legal proceedings at the city gate, where Boaz successfully redeemed Naomi's land and, by extension, acquired Ruth as his wife. The preceding verses (Ruth 4:1-10) meticulously detail Boaz's encounter with the closer kinsman-redeemer, the public offer and refusal of the right of redemption, and the symbolic act of the sandal removal. With the legalities settled, Boaz formally declares his intention to marry Ruth "to perpetuate the name of the deceased on his inheritance" (Ruth 4:10). Verse 11 is the community's immediate, vocal, and enthusiastic response to this declaration. It serves as a communal ratification, a powerful blessing, and a prophetic utterance over this new union, which is both legally binding and spiritually profound. This communal blessing sets the stage for the subsequent narrative, culminating in the birth of Obed (Ruth 4:13-17), thereby fulfilling the hopes expressed in this public prayer and demonstrating God's faithfulness.
Historical & Cultural Context
The setting of the city gate of Bethlehem is crucial, as it served as the central hub for civic, legal, and commercial activities in ancient Israel. It was the public forum where elders, judges, and citizens gathered to conduct official business, resolve disputes, and witness agreements. The presence of "all the people" and "the elders" underscores the public, legitimate, and binding nature of Boaz's transaction and the subsequent blessing. The institution of the kinsman-redeemer (go'el) was a vital social safety net, ensuring the preservation of family land and lineage, particularly for vulnerable widows and orphans. The invocation of Rachel and Leah highlights the patriarchal and matrilineal aspects of the Israelite lineage system, where the continuation of the family name and the increase of progeny were paramount for the strength and identity of the nation. For Ruth, a Moabite woman, to be welcomed and blessed in such a manner, and to be explicitly associated with the foundational matriarchs of Israel, speaks volumes about the radical inclusivity of God's redemptive plan, contrasting sharply with the general societal norms regarding foreigners, especially Moabites, as seen in Deuteronomy 23:3-6.
Key Themes
This verse is rich with themes central to the book of Ruth and broader biblical theology. The most prominent is Divine Providence, as the community's blessing is a prayer for the Lord's active intervention, acknowledging God's sovereign hand in orchestrating Ruth's journey and her union with Boaz. It also emphasizes Covenant Faithfulness, both human and divine, as Boaz acts faithfully as a kinsman-redeemer, and God is implicitly faithful in guiding events to preserve a lineage. The theme of Lineage and Legacy is paramount, with the explicit prayer for Ruth to "build the house of Israel" like Rachel and Leah, directly anticipating the birth of a significant descendant. This points to the importance of Progeny in ancient Israelite culture, not merely for survival but for the continuation of God's covenant promises and the fulfillment of the Abrahamic blessing (Genesis 12:2). Finally, the communal blessing highlights Community Affirmation and Integration, showcasing the acceptance and honor bestowed upon Ruth, a foreign woman, into the very heart of the Israelite community, fulfilling the promise of protection for the vulnerable found in passages like Deuteronomy 10:18-19.
Exposition and Analysis
Key Word Analysis
This primitive root literally means "to build" or "to construct" (e.g., a physical house). However, it is frequently used metaphorically in the Old Testament to mean "to establish a family," "to raise up progeny," or "to perpetuate a lineage." In this context, the prayer for Ruth to "build the house of Israel" is a powerful petition for her to be fruitful and contribute significantly to the continuation and strength of the nation through her descendants, just as Rachel and Leah did by bearing the patriarchs of the twelve tribes. It points to the foundational importance of family and offspring in God's covenant plan and the establishment of a lasting legacy.
This multifaceted word denotes strength, valor, capability, virtue, and often wealth or influence. It is the same term used to describe the "woman of valor" in Proverbs 31:10. Here, the community's blessing is for Ruth to exhibit these qualities within her new family and community in Ephratah/Bethlehem. It's a prayer not just for her prosperity but for her character and impact to be exemplary, reflecting the very qualities she has already demonstrated throughout the book through her loyalty and diligence.
Literally meaning "name," this word often refers to reputation, renown, or lasting legacy. The prayer is that Ruth's "name" will be great in Bethlehem, signifying that she will achieve public recognition and honor, not just personally but through her descendants. This is particularly significant given her initial status as a foreign, destitute widow. The community desires that her contribution to the lineage and the community will be remembered and celebrated, granting her a place of honor and influence.
Verse Breakdown
"And all the people that were in the gate, and the elders, said, We are witnesses."
This opening clause establishes the public and legal validity of the proceedings. The city gate, as the judicial and administrative center, provides the official setting for this significant transaction. The collective declaration of "all the people" and "the elders" signifies unanimous communal approval and authentication of Boaz's actions and his marriage to Ruth. Their witness ensures the legitimacy of the land redemption and the new union, providing a strong and publicly recognized foundation for the future lineage.
"The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel:"
This is the core of the communal blessing, a direct prayer to Yahweh (the LORD) for Ruth's fertility and significance within the nation. By invoking Rachel and Leah, Jacob's principal wives and the mothers of the majority of the twelve tribes, the community expresses a profound hope: that Ruth will be similarly instrumental in bearing children who will contribute to the strength and continuation of Israel. This elevates Ruth's status immensely, associating her with the foundational figures of Israelite history and emphasizing the importance of progeny for the "house" (lineage/family) of Israel.
"and do thou worthily in Ephratah, and be famous in Bethlehem:"
This final clause directs a blessing specifically towards Ruth, linking her future impact to the local community. "Ephratah" is an older, poetic name for Bethlehem, underscoring the intimate connection to their specific locality. The prayer is for Ruth to demonstrate "worth" or "valor" (chayil) within this community – a testament to her character and a hope for her prosperity and influential contribution. To "be famous in Bethlehem" means to gain renown and respect, ensuring her legacy is recognized and celebrated within her new home, a remarkable transformation from her initial status as a marginalized foreigner.
Literary Devices
The verse employs several powerful literary devices that enhance its meaning and impact. Blessing is the overarching device, as the community articulates a fervent prayer for Ruth's future well-being and fruitfulness. This blessing functions as a communal Affirmation and a prophetic utterance, setting the stage for the fulfillment of their hopes in the subsequent narrative. The specific mention of "Rachel and Leah" is a significant Allusion to Israel's foundational matriarchs, immediately elevating Ruth's potential status and linking her to the nation's origins and covenant promises. The phrase "build the house of Israel" uses Metaphor, where "build" refers not to physical construction but to the establishment and growth of a family lineage and, by extension, the nation itself. This metaphor emphasizes the vital role of progeny in perpetuating the nation's identity and future. Furthermore, the two parallel clauses, "do thou worthily in Ephratah, and be famous in Bethlehem," exhibit Parallelism, reinforcing the desire for Ruth's honorable conduct and widespread recognition within her new community.
Theological and Thematic Connections
Ruth 4:11 powerfully articulates the theological truth that God works through human community and natural processes to fulfill His redemptive purposes. The communal blessing is not merely a social custom but a divinely inspired prayer, acknowledging God's sovereignty over life, fertility, and destiny. It underscores the biblical emphasis on lineage as a vehicle for God's covenant promises, particularly the promise of a seed through whom all nations would be blessed (Genesis 22:18). The integration of Ruth, a Moabite, into the foundational narrative of Israel through this blessing highlights God's expansive grace, demonstrating that His plan extends beyond ethnic boundaries, embracing those who seek refuge under His wings. This verse sets the stage for the fulfillment of God's plan to raise up a righteous line, culminating in the Messiah, demonstrating that God's faithfulness is not limited by human limitations or societal distinctions.
Reflection and Application
Ruth 4:11 offers profound insights into the power of communal affirmation, the significance of legacy, and the unfolding of God's redemptive plan through ordinary lives. It reminds us that our personal stories, especially in moments of transition like marriage or new beginnings, are often interwoven with the broader fabric of community and divine purpose. The blessing of the elders and people for Ruth was not a mere formality but an active participation in God's work, demonstrating the importance of speaking words of life, hope, and affirmation over one another. It encourages us to consider how we, as a spiritual community, can actively support and bless those embarking on new journeys, recognizing that God often uses our collective prayers and encouragement to bring about His extraordinary plans. Furthermore, Ruth's story, culminating in this blessing, is a testament to God's ability to redeem and restore, transforming seemingly bleak circumstances into a lineage of hope and honor, inviting us to trust in His providential hand even when our path seems uncertain and to see the potential for God's glory in every life.
Questions for Reflection
FAQ
Why is it significant that the blessing mentions Rachel and Leah specifically?
The mention of Rachel and Leah is highly significant because they were the primary wives of Jacob (Israel) and the mothers of the majority of the twelve tribes of Israel. They are foundational figures in the establishment and continuation of the nation. By invoking their names, the community at Bethlehem is expressing a profound hope and prayer that Ruth will be similarly fruitful and instrumental in "building the house of Israel" through her descendants. This elevates Ruth's status immensely, placing her in the esteemed company of Israel's revered matriarchs and underscoring the importance of her future progeny for the continuation and strength of the nation's lineage. It's a prayer for her to contribute to the very fabric of Israelite identity and a lasting legacy, a remarkable honor for a Moabite woman who had previously been an outsider.
Christ-Centered Fulfillment
Ruth 4:11, with its communal blessing for Ruth to "build the house of Israel" and become "famous in Bethlehem," finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The lineage prayed for in this verse directly leads to King David, as the very next verses in Ruth detail the birth of Obed, who became the father of Jesse, the father of David (Ruth 4:17-22). This establishes Ruth as a crucial link in the royal line. More profoundly, this lineage, through David, culminates in the birth of Jesus, the Messiah, as explicitly stated in the genealogies of Matthew 1:5 and Luke 3:32. Ruth, the foreign woman, integrated and blessed by a faithful community, becomes an ancestor of the one who truly builds the house of God—not a physical lineage, but a spiritual one, through His church (1 Peter 2:5). The "fame in Bethlehem" prayed for Ruth is dwarfed by the eternal fame of Jesus, who was born in Bethlehem, the "City of David" (Luke 2:4), and whose kingdom is everlasting. Her story of redemption, inclusion, and fruitfulness foreshadows the greater redemption and inclusion offered to all nations through the Lamb of God, who takes away the sin of the world, who fulfills all the hopes and promises of Israel and establishes a new, spiritual family for all who believe (Galatians 3:28).