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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 4:13–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Ruth a wife. Boaz took her, with the usual solemnities, to his house, and she became his wife (Rut 4:13), all the city, no doubt, congratulating the preferment of a virtuous woman, purely for her virtues. We have reason to think that Orpah, who returned from Naomi to her people and her gods, was never half so well preferred as Ruth was. He that forsakes all for Christ shall find more than all with him; it shall be recompensed a hundred-fold in this present time. Now Orpah wished she had gone with Naomi too; but she, like the other kinsman, stood in her own light. Boaz had prayed that this pious proselyte might receive a full reward of her courage and constancy from the God of Israel, under whose wings she had come to trust; and now he became an instrument of that kindness, which was an answer to his prayer, and helped to make his own words good. Now she had the command of those servants with whom she had associated and of those fields in which she had gleaned. Thus sometimes God raiseth up the poor out of the dust, to set them with princes, Psa 113:7, Psa 113:8.
II.Ruth a mother:
The Lord gave her conception; for the fruit of the womb is his reward, Psa 127:3. It is one of the keys he hath in his hand; and he sometimes makes the barren woman that had been long so to be a joyful mother of children, Psa 113:9; Isa 54:1.
III.Ruth still a daughter-in-law, and the same that she always was, to Naomi, who was so far from being forgotten that she was a principal sharer in these new joys. The good women that were at the labour when this child was born congratulated Naomi upon it more than either Boaz or Ruth, because she was the match-maker, and it was the family of her husband that was hereby built up. See here, as before, what an air of devotion there was then even in the common expressions of civility among the Israelites. Prayer to God attended the birth of the child. What a pity it is that such pious language should either be disused among Christians or degenerate into a formality. "Blessed be the Lord that has sent thee this grandson," Rut 4:14, Rut 4:15.
1.Who was the preserver of the name of her family, and who, they hoped, would be famous, because his father was so.
2.Who would be hereafter dutiful and kind to her, so they hoped, because his mother was so. If he would but take after her, he would be a comfort to his aged grandmother, a restorer of her life, and, if there should be occasion, would have wherewithal to be the nourisher of her old age. It is a great comfort to those that are going into years to see any of those that descend from them growing up, that are likely, by the blessing of God, to be a stay and support to them, when the years come wherein they will need such, and of which they will say they have no pleasure in them. Observe, They say of Ruth that she loved Naomi, and therefore was better to her than seven sons. See how God in his providence sometimes makes up the want and loss of those relations from whom we expected most comfort in those from whom we expected least. The bonds of love prove stronger than those of nature, and there is a friend that sticks closer than a brother; so here there was a daughter-in-law better than an own child. See what wisdom and grace will do. Now here,
(1.)The child is named by the neighbours, Rut 4:17. The good women would have it called Obed, a servant, either in remembrance of the meanness and poverty of the mother or in prospect of his being hereafter a servant, and very serviceable, to his grandmother. It is no dishonour to those that are ever so well born to be servants to God, their friends, and their generation. The motto of the princes of Wales is Ich dien - I serve.
(2.)The child is nursed by the grandmother, that is, dry-nursed, when the mother had weaned him from the breast, Rut 4:16. She laid it in her bosom, in token of her tender affection to it and care of it. Grandmothers are often the most fond.
IV.Ruth is hereby brought in among the ancestors of David and Christ, which was the greatest honour.
The genealogy is here drawn from Pharez, through Boaz and Obed, to David, and so leads towards the Messiah, and therefore it is not an endless genealogy.
Historical interpretation
Seven Centuries of Reception
2 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.
Let Tamar rejoice that her Lord has come, for her name announced the son of her Lord, and her appellation called you to come to her.By you honorable women made themselves contemptible, [you] the One who makes all chaste. She stole you at the crossroads, [you] who prepared the road to the house of the kingdom. Since she stole life, the sword was insufficient to kill her.
Ruth lay down with a man on the threshing floor for your sake. Her love was bold for your sake. She teaches boldness to all penitents. Her ears held in contempt all [other] voices for the sake of your voice.
The fiery coal that crept into the bed of Boaz went up and lay down. She saw the Chief Priest hidden in his loins, the fire for his censer. She ran and became the heifer of Boaz. For you she brought forth the fatted ox.
She went gleaning for love of you; she gathered straw. You repaid her quickly the wage of her humiliation: instead of ears [of wheat], the Root of kings, and instead of straw, the Sheaf of Life that descends from her.
And Boaz begat Obed of Ruth. Ruth was a foreigner, but nevertheless she was married to Boaz. So, too, the church is from among the Gentiles. For like Ruth, these Gentiles had been foreigners and outside the covenants, yet they forsook their people, their idols and their father, the devil. And as Ruth was wed to Boaz of the seed of Abraham, so too was the church taken as bride by the Son of God.
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Summary
Ruth 4:15 marks the triumphant culmination of God's redemptive work in Naomi's life, as the women of Bethlehem pronounce a profound blessing upon her. Following the birth of Obed to Boaz and Ruth, this verse declares the child will be a "restorer of life" and a "nourisher of thine old age" for Naomi. Crucially, it attributes this remarkable reversal of fortune to the unwavering love and loyalty of Ruth, who is celebrated as being "better...than seven sons." This pronouncement signifies the transformation of Naomi's bitter emptiness into overflowing joy, establishing a secure future and a vital link in the lineage leading to King David.
Context
Literary Context
This verse serves as a climactic pronouncement of blessing, immediately following the resolution of the narrative's central conflict. Boaz has successfully acted as the kinsman-redeemer, marrying Ruth and securing the family line of Elimelech. Ruth 4:11-12 records the community's blessing upon their union, praying for fruitfulness. The birth of Obed in Ruth 4:13 is the direct answer to these prayers and the fulfillment of Boaz's redemptive actions. Ruth 4:14-15 then captures the women of Bethlehem's joyful acclamation, shifting the focus from Ruth and Boaz to Naomi, whose initial despair and declaration of "Mara" (bitter) in Ruth 1:20-21 are now completely overturned. The subsequent verses in Ruth 4:16-17 depict Naomi embracing Obed, solidifying his role as her restorer and the community's recognition of his significance.
Historical & Cultural Context
Ancient Israelite society placed immense value on male heirs for the continuation of a family's name, the inheritance of property, and the provision of care for elderly parents, especially widows. Naomi, having tragically lost her husband Elimelech and both her sons, Mahlon and Chilion, faced a future of destitution and familial extinction. The institution of the goel (kinsman-redeemer) was a crucial social safety net, obligating a close relative to restore a family's land, freedom, or lineage, thereby preventing its demise. Boaz's role as goel directly addresses Naomi's dire situation, ensuring the continuation of Elimelech's line through Ruth and Obed. The women's blessing in Ruth 4:15 powerfully reflects the societal understanding that the birth of a male child, particularly one who secures a lineage, was a profound source of security, honor, and joy, transforming Naomi from a vulnerable widow into a matriarch with a restored future and dignity.
Key Themes
Ruth 4:15 encapsulates several foundational themes of the Book of Ruth. Firstly, restoration and redemption are paramount; Naomi, who returned to Bethlehem declaring herself "Mara" (bitter) in Ruth 1:20, now receives a "restorer of life," signifying a complete reversal of her despair into renewed vitality and purpose. Secondly, the theme of loyal love and covenant faithfulness (Hebrew: hesed) is profoundly highlighted through the commendation of Ruth, whose devotion to Naomi, first expressed in her unwavering vow in Ruth 1:16-17, is now seen as more valuable than the societal ideal of numerous sons. Lastly, divine providence undergirds the entire narrative; while human actions of kindness and loyalty are central, the underlying message is God's sovereign hand orchestrating events, turning sorrow into joy and ensuring the continuation of the lineage that would ultimately lead to King David and the Messiah, as foreshadowed in Matthew 1:5.
Exposition and Analysis
Key Word Analysis
This word comes from the root H7725 (שׁוּב), meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively." In the context of "restorer of life," it signifies a profound reversal and renewal. It implies bringing Naomi back from her state of desolation, emptiness, and bitterness (as seen in Ruth 1:20-21) to a state of wholeness, hope, and renewed vitality. It speaks of a turning of sorrow into joy, the re-establishment of her family's future, and the re-infusion of purpose into her existence.
This verb, H3557 (כּוּל), properly means "to keep in; hence, to measure; figuratively, to maintain (in various senses)." It suggests one who provides essential sustenance, comfort, and care, particularly for someone in old age. The child Obed is envisioned as the one who will uphold Naomi, ensuring her well-being and security in her declining years, a critical role in a society without modern social safety nets for the elderly. This term encompasses both physical provision and profound emotional and social support, signifying a source of ongoing strength and comfort.
This phrase combines H2896 (טוֹב) "good, better," H7651 (שֶׁבַע) "seven," and H1121 (בֵּן) "son." The number seven frequently symbolizes completeness, perfection, or abundance in biblical literature. To say Ruth is "better...than seven sons" is a hyperbolic expression emphasizing her extraordinary value and contribution to Naomi's life. In a culture where sons were the primary means of lineage, inheritance, and security, this statement elevates Ruth's loyal love (hesed) and selflessness above the highest societal ideal of male progeny, underscoring that true familial worth is found in profound faithfulness and commitment, not merely biological ties.
Verse Breakdown
"And he shall be unto thee a restorer of [thy] life"
This opening clause pronounces the primary blessing and pivotal role of the newborn Obed for Naomi. The "he" refers to Obed, the son born to Boaz and Ruth. "Restorer of life" signifies a profound spiritual, emotional, and social renewal, breathing new vitality into Naomi's existence. It is a declaration that Obed's birth will reverse the bitterness and emptiness she experienced after losing her husband and sons, restoring her hope, purpose, and standing within the community.
"and a nourisher of thine old age"
This part of the blessing specifies Obed's practical and ongoing role in Naomi's future. As a "nourisher," Obed will provide for Naomi's needs in her elderly years, offering essential sustenance, care, comfort, and security. In a society where widows were often vulnerable and dependent, this promise of a male heir to care for her was a profound source of relief and joy, ensuring her well-being, dignity, and continued place within the family and community.
"for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him."
This final clause provides the reason and the agent behind this incredible blessing for Naomi. The women of Bethlehem attribute the miracle of Obed's birth, and thus Naomi's restoration, directly to Ruth. They highlight Ruth's exceptional love and unwavering loyalty ("which loveth thee"), emphasizing that her devotion transcends even the most coveted blessing of numerous male heirs ("better to thee than seven sons"). This is a powerful commendation of Ruth's hesed (covenant loyalty/kindness), recognizing her selfless actions as the divine instrument for Naomi's renewed life and secure future.
Literary Devices
The verse is rich in Symbolism and Hyperbole, serving to powerfully convey its message. The phrase "seven sons" is a clear example of Symbolism, where the number seven represents completeness, perfection, or abundance, thereby symbolizing the ultimate ideal of a large, secure, and prosperous family. To declare that Ruth is "better than seven sons" is a potent Hyperbole, an intentional exaggeration used to emphasize Ruth's extraordinary value and the profound depth of her loyal love (hesed) for Naomi. This hyperbole underscores that true familial worth and blessing are not solely tied to biological lineage or gender, but to profound faithfulness, self-sacrificing devotion, and covenant loyalty. There is also a strong element of Irony present in the broader narrative context, as Naomi's initial declaration of bitterness and emptiness in Ruth 1:20 is now completely reversed by the very circumstances she once lamented, highlighting God's ability to bring joy from sorrow. The entire passage also serves as Foreshadowing, subtly pointing to the greater redemptive plan of God, as this lineage will eventually lead to King David and, ultimately, the Messiah.
Theological and Thematic Connections
Ruth 4:15 stands as a powerful testament to God's redemptive power and His unwavering faithfulness to His covenant people, often working through seemingly ordinary circumstances and the loyal actions of individuals. It illustrates how God can transform deep sorrow and emptiness into profound joy and restoration, echoing the biblical pattern of divine reversal where desolation gives way to abundance. The verse also underscores the immense value of hesed—loyal, steadfast love—demonstrated by Ruth, which becomes the human instrument through which God's blessing flows. It teaches that true family and provision are not merely biological but are forged in self-sacrificing love and commitment, ultimately reflecting God's own unwavering love and covenant faithfulness for His people. This narrative serves as a micro-story of God's larger redemptive plan, where a desolate lineage is revived, ultimately leading to the promised King and the Messiah.
Reflection and Application
Ruth 4:15 offers profound encouragement for those experiencing loss, bitterness, or a sense of emptiness. It reminds us that God is a God of restoration, capable of turning our deepest sorrows into unexpected joy and new beginnings. Naomi's journey from "Mara" (bitter) to blessed matriarch is a powerful testament to God's redemptive work, often accomplished through the faithful love of others. This verse challenges us to consider how we, like Ruth, can be agents of restoration and nourishment in the lives of those around us, offering selfless love and practical support. It highlights that true value is found not in societal expectations or material possessions, but in the depth of our relationships and our willingness to serve others with hesed, a loyal and steadfast love. Ultimately, it invites us to trust in God's sovereign plan, knowing that He works all things for good, even through our darkest seasons, to bring about His purposes and fill our lives with hope and abundant life.
Questions for Reflection
FAQ
Who are "they" who are speaking in Ruth 4:15, and why is their blessing significant?
The "they" refers to the women of Bethlehem, as explicitly indicated in Ruth 4:14. Their blessing is highly significant because it represents the communal affirmation and celebration of God's redemptive work. These are the same women who witnessed Naomi's bitter return to Bethlehem, acknowledging her desolation (as seen in Ruth 1:19-21). Now, they celebrate her complete reversal of fortune. Their collective voice validates the divine blessing upon Naomi and the profound importance of Obed's birth, acknowledging that God has not forsaken her but has provided a redeemer and a secure future. Their words serve as a public declaration of God's faithfulness and the community's joy in Naomi's restoration and renewed hope.
Why is Ruth being "better...than seven sons" such a powerful statement?
In ancient Israelite society, sons were paramount for the continuation of the family name, inheritance of property, and provision of security in old age. To have "seven sons" would signify an exceptionally blessed and secure family, representing completeness, abundance, and ultimate prosperity. Therefore, to declare that Ruth, a foreign Moabite woman, is "better...than seven sons" is a profound and hyperbolic commendation. It elevates her loyal love (hesed), selflessness, and unwavering faithfulness to Naomi above the highest societal ideal of male progeny. This statement underscores that true familial worth and blessing are found not merely in biological ties or gender, but in profound, self-sacrificing devotion and covenant loyalty. It powerfully demonstrates that God often works through unexpected means and people to bring about His greatest blessings, valuing character and faithfulness above conventional expectations.
Christ-Centered Fulfillment
Ruth 4:15, with its declaration of Obed as a "restorer of life" and "nourisher of old age," profoundly foreshadows the ultimate Restorer and Nourisher, Jesus Christ. Just as Obed brought new life, hope, and security to a desolate Naomi, Jesus is the one who brings true spiritual restoration to humanity, rescuing us from the emptiness and bitterness of sin and death. He is the ultimate Kinsman-Redeemer, not merely for a single family line, but for all who believe, paying the ultimate price to redeem us from spiritual poverty and alienation, as described in Ephesians 1:7. Christ nourishes our souls, providing living water and the bread of life, sustaining us not just in our "old age" but throughout eternity, as He declares in John 6:35. The loyal love of Ruth, praised as "better than seven sons," points to the unparalleled, self-sacrificial love of Christ, who, though divine, emptied Himself to serve and save us, even to the point of death on a cross (Philippians 2:7-8). The lineage established through Obed ultimately leads to King David and then directly to Jesus, as meticulously recorded in Matthew 1:1-16, making Obed's birth a vital step in God's grand redemptive plan, culminating in the one who truly restores life and nourishes the soul for all eternity.