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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 4:1–8.
Here, 1. Boaz calls a court immediately. It is probable he was himself one of the elders (or aldermen) of the city; for he was a mighty man of wealth. Perhaps he was father of the city, and sat chief; for he seems here to have gone up to the gate as one having authority, and not as a common person; like Job, Job 29:7, etc. We cannot suppose him less than a magistrate in his city who was grandson to Nahshon, prince of Judah; and his lying at the end of a heap of corn in the threshing-floor the night before was not at all inconsistent, in those days of plainness, with the honour of his sitting judge in the gate. But why was Boaz so hasty, why so fond of the match? Ruth was not rich, but lived upon alms; not honourable, but a poor stranger. She was never said to be beautiful; if ever she had been so, we may suppose that weeping, and travelling, and gleaning, had withered her lilies and roses. But that which made Boaz in love with her, and solicitous to expedite the affair, was that all her neighbours agreed she was a virtuous woman. This set her price with him far above rubies (Pro 31:10); and therefore he thinks, if by marrying her he might do her a real kindness, he should also do himself a very great kindness. He will therefore bring it to a conclusion immediately. It was not court-day, but he got ten men of the elders of the city to meet him in the town-hall over the gate, where public business used to be transacted, Rut 4:2. So many, it is probable, by the custom of the city, made a full court. Boaz, though a judge, would not be judge in his own cause, but desired the concurrence of other elders. Honest intentions dread not a public cognizance. 2. He summons his rival to come and hear the matter that was to be proposed to him (Rut 4:1): "Ho, such a one, sit down here." He called him by his name, no doubt, but the divine historian thought not fit to record it, for, because he refused to raise up the name of the dead, he deserved not to have his name preserved to future ages in this history. Providence favoured Boaz in ordering it so that this kinsman should come by thus opportunely, just when the matter was ready to be proposed to him. Great affairs are sometimes much furthered by small circumstances, which facilitate and expedite them. 3. He proposes to the other kinsman the redemption of Naomi's land, which, it is probable, had been mortgaged for money to buy bread with when the famine was in the land (Rut 4:3): "Naomi has a parcel of land to sell, namely, the equity of the redemption of it out of the hands of the mortgagee, which she is willing to part with;" or, as some think, it was her jointure for her life, and, wanting money, for a small matter she would sell her interest to the heir at law, who was fittest to be the purchaser. This he gives the kinsman legal notice of (Rut 4:4), that he might have the refusal of it. Whoever had it must pay for it, and Boaz might have said, "My money is as good as my kinsman's; if I have a mind to it, why may not I buy it privately, since I had the first proffer of it, and say nothing to my kinsman?" No, Boaz, though fond enough of the purchase, would not do so mean a thing as to take a bargain over another man's head that was nearer a-kin to it; and we are taught by his example to be not only just and honest, but fair and honourable, in all our dealings, and to do nothing which we are unwilling should see the light, but be above-board. 4. The kinsman seemed forward to redeem the land till he was told that, if he did that, he must marry the widow, and then he flew off. He liked the land well enough, and probably caught at that the more greedily because he hoped that the poor widow being under a necessity of selling he have so much the better bargain: "I will redeem it" (said he) "with all my heart," thinking it would be a fine addition to his estate, Rut 4:4. But Boaz told him there was a young widow in the case, and, if he have the land, he must take her with it, Terra transit cum onere - The estate passes with this incumbrance; either the divine law or the usage of the country would oblige him to it, or Naomi insisted upon it that she would not sell the land but upon this condition, Rut 4:5. Some think this does not relate to the law of marrying the brother's widow (for that seems to oblige only the children of the same father, Deu 25:5, unless by custom it was afterwards made to extend to the next of kin), but to the law of redemption of inheritances (Lev 25:24, Lev 25:25), for it is a Goel, a redeemer, that is here enquired for; and if so it was not by the law, but by Naomi's own resolution, that the purchaser was to marry the widow. However it was, this kinsman, when he heard the conditions of the bargain, refused it (Rut 4:6): "I cannot redeem it for myself. I will not meddle with it upon these terms, lest I mar my own inheritance." The land, he thought, would be an improvement of his inheritance, but not the land with the woman; that would mar it. Perhaps he thought it would be a disparagement to him to marry such a poor widow that had come from a strange country, and almost lived upon alms. He fancied it would be a blemish to his family, it would mar his blood, and disgrace his posterity. Her eminent virtues were not sufficient in his eye to counterbalance this. The Chaldee paraphrase makes his reason for this refusal to be that he had another wife, and, if he should take Ruth, it might occasion strife and contention in his family, which would mar the comfort of his inheritance. Or he thought she might bring him a great many children, and they would all expect shares out of his estate, which would scatter it into too many hands, so that the family would make the less figure. This makes many shy of the great redemption: they are not willing to espouse religion. They have heard well of it, and have nothing to say against it; they will give it their good word, but at the same time they will give their good word with it; they are willing to part with it, and cannot be bound to it, for fear of marring their own inheritance in this world. Heaven they could be glad of, but holiness they can dispense with; it will not agree with the lusts they have already espoused, and therefore, let who will purchase heaven at that rate, they cannot. 5. The right of redemption is fairly resigned to Boaz. If this nameless kinsman lost a good bargain, a good estate, and a good wife too, he may thank himself for not considering it better, and Boaz will thank him for making his way clear to that which he valued and desired above any thing. In those ancient times it was not the usage to pass estates by writings, as afterwards (Jer 32:10, etc.), but by some sign or ceremony, as with us by livery and seisin, as we commonly call it, that is, the delivery of seisin, seisin of a house by giving the key, of land by giving turf and a twig. The ceremony here used was, he that surrendered plucked off his shoe (the Chaldee says it was the glove of his right hand) and gave it to him to whom he made the surrender, intimating thereby that, whatever right he had to tread or go upon the land, he conveyed and transferred it, upon a valuable consideration, to the purchaser: this was a testimony in Israel, Rut 4:7. And it was done in this case, Rut 4:8. If this kinsman had been bound by the law to marry Ruth, and his refusal had been a contempt of that law, Ruth must have plucked off his shoe and spit in his face, Deu 25:9. But, though his relation should in some measure oblige him to the duty, yet the distance of his relation might serve to excuse him from the penalty, or Ruth might very well dispense with it, since his refusal was all she desired from him. But bishop Patrick, and the best interpreters, think this had no relation to that law, and that the drawing off of the shoe was not any disgrace as there, but a confirmation of the surrender, and an evidence that it was not fraudulently nor surreptitiously obtained. Note, Fair and open dealing in all matters of contract and commerce is what all those must make conscience of that would approve themselves Israelites indeed, without guile. How much more honourably and honestly does Boaz come by this purchase than if he had secretly undermined his kinsman, and privately struck up a bargain with Naomi, unknown to him. Honesty will be found the best policy.
Historical interpretation
Two 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.
The man was so virtuous that he did not rush into a marriage outside the law, but he spoke with his neighbors about the marriage. However, his words are also worthy of admiration. For his first words were not about the marriage but about the possession of fields, etc. Moreover, when, on account of the prospective marriage he [the relative] in fact refused the contract for the land and indeed took off his sandal and gave it to Boaz, in accordance with the law, Boaz then took Ruth to be his wife. Furthermore, because he was not serving lust, he took her in the spirit that one should take a wife, and his words also showed themselves worthy of praise, You are witnesses today, etc. “I do not,” he said, “transgress the law in marrying a Moabite woman; rather, I diligently fulfill divine law, so that the memory of the dead is not extinguished.”
When Ruth entered the land of Israel with her mother-in-law, it was provided (on account of the merits of her prayers) that she be married to a man of the lineage of Abraham and whom, indeed, she at first believed to be her closest kinsman. He [the nearest kinsman] said that he could not marry her and, when he had withdrawn, Boaz was married to her, with the witness of ten elders. He [Boaz] who previously confessed himself unable to marry that same woman was united with her and was blessed by those ten elders.It is thought that this passage prefigures John the Baptist who, when he himself was thought by the people of Israel to be Christ and was asked who he was, did not deny who he was but confessed it, saying that he was not Christ. And those who were sent persisted in these inquiries about who he was. He answered, “I am the voice crying in the desert.” He confessed the good news about the Lord, saying, “He who has the bride is the bridegroom.” He showed that he himself was the friend of the groom [the best man], since he added, “Truly, the friend of the groom is he who stands and hears him and rejoices on account of the groom’s voice.” And so they thought he was Christ, because they did not understand that Christ had come on the day of the visitation and that he who was earlier promised by the prophets’ voices was the church’s bridegroom. But just as he told her he was not her kinsman but then afterwards Ruth was united with Boaz, so Christ, who is the true bridegroom of the church, whom the sayings of all the prophets proclaim, was deemed worthy, from all Gentile nations, to claim the church, to present to God the Father unnumbered people throughout the whole orb of the world, because his kinsman took off the sandals.
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Summary
Ruth 4:2 meticulously records Boaz's strategic and public action at the city gate of Bethlehem, where he gathers ten prominent elders of the city to serve as official witnesses for the impending legal transaction. This verse marks the formal initiation of the redemption process concerning Naomi's land and Ruth's future, underscoring Boaz's unwavering commitment to integrity, transparency, and strict adherence to established legal and social customs of ancient Israelite society.
CONTEXT
Literary Context: This verse immediately follows Boaz's direct encounter with the unnamed nearer kinsman at the city gate, as detailed in Ruth 4:1. Having successfully intercepted the kinsman, Boaz swiftly transitions to establish the formal legal setting required for such a significant transaction. The gathering of the elders serves as the critical preparatory step for the public negotiation and legal transfer of rights that will unfold in the subsequent verses, specifically Ruth 4:3-10. This meticulous arrangement demonstrates Boaz's diligence in fulfilling his solemn promise to Ruth at the threshing floor to resolve her precarious situation with honor and according to the law (Ruth 3:18). The narrative's precise focus on legal procedure underscores the gravity of Ruth's status and the importance of ensuring the continuation of Naomi's family line, setting the stage for the dramatic resolution of the book.
Historical & Cultural Context: In ancient Israel, the city gate was far more than a mere point of entry; it was the vibrant epicenter of communal life. It functioned as the primary marketplace, a central gathering place for public announcements, and, most critically, the designated forum for judicial proceedings. Major legal matters, including land sales, property disputes, and marriage agreements, were formalized here, ensuring public witness and legal validity. The "elders" (Hebrew: zeqenim) were highly respected, often older, men who comprised the local governing body. They served as judges, wise counselors, and custodians of communal tradition and law. Their presence was indispensable for legitimizing any legal transaction, providing the necessary public recognition and preventing future challenges. The selection of "ten" elders was particularly significant, as this number often constituted a recognized quorum for important communal or judicial assemblies, guaranteeing an undeniable body of witnesses and reinforcing the transaction's legal unimpeachability. This practice ensured transparency, accountability, and strict adherence to the Law, especially concerning vital matters like land inheritance and family continuity.
Key Themes:
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to take" in a broad sense, encompassing actions like receiving, fetching, seizing, or acquiring. In this context, Boaz's "taking" of the elders is a deliberate, active, and authoritative act of gathering them for a specific purpose, highlighting his initiative and control over the proceedings. It implies a purposeful selection and summoning.
Derived from a root meaning "old," this term refers to individuals who are aged and, by extension, possess wisdom, experience, and authority. In ancient Israelite society, the zâqên were the respected leaders, judges, and counselors of the community, responsible for civic and judicial affairs. Their presence was essential for validating legal proceedings and ensuring their legitimacy and public acceptance.
This primitive root primarily means "to sit down," but it carries significant implications, including to dwell, to remain, or specifically, to sit as a judge. In this verse, the elders' act of sitting down is not merely a physical posture but a formal gesture signifying their readiness to assume their judicial and witnessing roles. It marks the solemn commencement of the legal session at the city gate.
Verse Breakdown
"And he took ten men of the elders of the city"
Boaz's deliberate action of gathering a specific number of elders underscores the formal and official nature of the impending legal proceeding. The number "ten" was often considered a sufficient quorum for a legal or communal assembly in ancient Israel, providing ample and undeniable witness to the transaction. These "elders" were the recognized judicial and civic authorities in Bethlehem, whose presence lent full legal weight to the proceedings.
"and said, Sit ye down here."
Boaz, acting as the initiator and orchestrator of the legal process, issues a direct command to the elders. This instruction signifies the commencement of a formal judicial session, establishing the setting and inviting the elders to assume their roles as arbiters and witnesses. It demonstrates Boaz's control and methodical approach to the situation, ensuring proper order.
"And they sat down."
The elders' immediate and unquestioning compliance highlights their recognition of Boaz's authority in this matter and their readiness to fulfill their civic duty. Their act of sitting down formally establishes the "court" at the city gate, creating a solemn and official atmosphere for the legal discussion and transaction that is about to ensue.
Literary Devices
The verse employs several literary devices to convey its significance and propel the narrative forward. Foreshadowing is prominently featured, as the meticulous gathering of witnesses and the formal seating of the elders at the city gate build palpable anticipation for the crucial legal and familial resolution that is about to unfold, signaling that a momentous decision with far-reaching consequences is imminent. The "city gate" itself functions as powerful symbolism, representing public justice, communal authority, and the designated place where destiny-altering decisions regarding land, lineage, and social standing are made. The "ten elders" further symbolize the communal endorsement, legal legitimacy, and indisputable witness required for such a significant transaction involving property and the continuation of a family line. The concise, direct language and swift action verbs ("he took," "said," "they sat down") contribute to the narrative's efficient pacing, quickly moving the story from Boaz's encounter with the kinsman to the formal legal proceedings, maintaining narrative momentum and emphasizing Boaz's decisive character.
Theological and Thematic Connections
This seemingly simple verse, detailing a legal formality, is rich with profound theological implications. It powerfully illustrates how divine providence often works through established human systems and legal structures, rather than bypassing them. God's overarching plan for Ruth and Naomi's redemption and the continuation of the Messianic line is unfolding precisely within the meticulous and transparent legal framework of Israelite society. Boaz's unwavering commitment to due process reflects a divine principle of order, justice, and integrity, demonstrating that even in the most practical and seemingly mundane affairs, God's will can be honored and manifested. The public nature of the proceedings ensures that the outcome is not only legally binding but also morally unimpeachable, reflecting God's desire for righteousness and equity in all human dealings.
Reflection and Application
Ruth 4:2 offers a powerful and enduring lesson in integrity, diligence, and the profound value of conducting our affairs with unwavering transparency. Boaz, a man of noble character and deep faith, did not seek to cut corners or arrange private, unobserved agreements for a matter of such public consequence and familial importance. Instead, he meticulously followed the established legal and social customs, ensuring that the transaction was beyond reproach and publicly validated by the community's respected leaders. This teaches us the critical importance of acting "above board" in our own lives, especially when making significant decisions or entering into agreements that impact others. It encourages us to seek appropriate counsel, involve necessary witnesses, and respect established procedures, even when they may seem cumbersome or time-consuming. Boaz's example reminds us that true integrity is demonstrated not just in the outcome, but profoundly in the process itself, reflecting a commitment to justice, honor, and truth that pleases God and builds trust within the community and beyond.
Questions for Reflection
FAQ
Why were "ten" elders specifically chosen, and what was their role?
While the Law of Moses didn't explicitly mandate "ten" for all legal proceedings, this number often represented a sufficient and authoritative quorum for significant communal gatherings or judicial assemblies in ancient Israel, particularly in later Jewish tradition (e.g., for a synagogue minyan). It ensured a robust number of respected witnesses to publicly and legally validate the transaction, providing undeniable proof and preventing future disputes. The elders themselves were the recognized civic and judicial authorities of the city, serving as judges, arbiters, and community leaders. Their presence legitimized the proceedings, ensuring that the transfer of land and the potential marriage were conducted according to established law and custom, fulfilling the spirit of the requirement for multiple witnesses found in Deuteronomy 19:15.
What was the significance of the city gate as a legal venue?
The city gate was far more than just an entrance; it was the central public square and administrative hub of an ancient Israelite town. It served as the marketplace, the place for public announcements, and crucially, the courthouse. All major legal, commercial, and social transactions, especially those involving land, property, or family rights, were conducted openly at the gate before the elders. This ensured transparency, public knowledge, and the legal binding of agreements, as seen in Proverbs 31:23 where the husband is known "in the gates" among the elders. This public setting prevented future disputes and ensured the community's awareness and acceptance of the outcome, solidifying its legal standing.
Christ-Centered Fulfillment
Boaz's meticulous adherence to legal procedure in Ruth 4:2, gathering the elders at the city gate to ensure a public and legitimate redemption, powerfully foreshadows the work of Jesus Christ, our ultimate Kinsman-Redeemer. Just as Boaz undertook every necessary legal step to secure Ruth's future and inheritance, Christ fulfilled every legal requirement of God's perfect Law to purchase our freedom and secure our eternal inheritance. His redemptive act was not done in secret but was a public, witnessed event on the cross, where He "blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross" (Colossians 2:14). Through His perfect life, sacrificial death, and victorious resurrection, Christ legally and publicly redeemed us from the curse of the Law and the power of sin, making us heirs according to the promise of God (Galatians 4:4-5). Like Boaz, who acted as a faithful and righteous redeemer, Jesus, through His own precious blood, obtained eternal redemption for us (Hebrews 9:12), ensuring that our adoption into God's family is legally binding, eternally secure, and publicly declared before the heavenly host.