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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.
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Summary
Ruth 4:20, "And Amminadab begat Nahshon, and Nahshon begat Salmon," is a pivotal verse within the concluding genealogy of the Book of Ruth. It meticulously records two generations in the ancestral line that bridges the foundational era of the Exodus with the period leading directly to King David. This seemingly simple statement underscores God's sovereign hand in preserving a specific lineage, demonstrating His meticulous providence in guiding human history for His redemptive purposes, ultimately culminating in the Messiah.
Context
Literary Context
This verse is an integral part of the final genealogical record of the Book of Ruth, meticulously detailed from Ruth 4:18 to Ruth 4:22. Following the heartwarming narrative of Boaz's redemptive actions—securing Elimelech's land and marrying Ruth—this genealogy serves as the theological climax and divine validation of their union. It powerfully demonstrates that their local Bethlehem story is not an isolated incident but a crucial, divinely orchestrated step within God's grand, unfolding plan for His people, particularly in establishing the future monarchy of Israel. Ruth 4:20 specifically traces two generations, linking the lineage of Judah from the wilderness generation to the immediate ancestors of Boaz, who then becomes the great-grandfather of David. The placement of this genealogy at the book's conclusion elevates the seemingly humble story of Ruth and Naomi into a narrative of cosmic significance.
Historical & Cultural Context
Genealogies held immense importance in ancient Israelite society, serving as vital records for establishing tribal identity, validating land inheritance rights, and confirming social and legal standing. They were far more than mere lists of names; they were living affirmations of covenant continuity and divine faithfulness. The inclusion of this specific genealogy at the end of Ruth highlights the patriarchal nature of society and the critical role of male lineage for legal and historical purposes, ensuring the preservation of family lines and the fulfillment of promises. The names Amminadab and Nahshon are particularly significant as they directly connect this Bethlehem narrative to the foundational period of Israel's formation during the Exodus and wilderness wanderings, providing deep historical legitimacy and continuity to the subsequent generations. The Book of Ruth itself is set during the tumultuous period of the Judges, a time often characterized by moral decay and spiritual compromise, making the meticulous preservation of this righteous and royal lineage even more profoundly significant.
Key Themes
The inclusion of Ruth 4:20 contributes significantly to several overarching themes within the Book of Ruth and the broader biblical narrative. Firstly, it powerfully illustrates Divine Providence and Purpose, revealing God's meticulous and long-term plan guiding seemingly ordinary events and individuals to achieve His grand design. Each generation, including those named in this verse, represents a deliberate step in God's larger redemptive narrative, demonstrating His sovereign control over history and His unwavering commitment to His promises (compare Romans 8:28). Secondly, and most significantly, it underscores the Messianic Lineage. While David is not named in this specific verse, Amminadab, Nahshon, and Salmon are direct ancestors in the line that leads to him (as seen in 1 Chronicles 2:10-12 and Matthew 1:4-5). This genealogy establishes the legitimacy and purity of the line from which Israel's greatest king would come, and ultimately, the Messiah. Finally, it speaks to Continuity and Blessing, showing how God honors faithfulness across generations, incorporating individuals into His ongoing redemptive history and demonstrating His steadfast covenant love.
Exposition and Analysis
Key Word Analysis
This primitive Hebrew root (יָלַד) literally means "to bear young," "to give birth," or "to beget." In a genealogical context, as used twice in this verse, it signifies direct paternal descent, emphasizing the unbroken chain of generations. Its repeated use underscores the continuity of the lineage and the direct biological connection between the individuals, which was crucial for establishing legitimacy and inheritance rights in ancient Israel. While simple in meaning, its very simplicity highlights the foundational nature of procreation in God's plan for covenant succession and the preservation of a specific family line.
Meaning "people of liberality" or "my kinsman is noble," Amminadab is a significant figure connecting this lineage to the foundational period of Israel. He is identified in Exodus 6:23 as the father of Elisheba, who married Aaron, making him Aaron's father-in-law. This connection links the Davidic line, through Nahshon, to the priestly line, emphasizing the intertwined nature of God's covenant people and the significance of this lineage within the broader history of Israel.
From a root meaning "enchanter" or "serpent" (though the former is less likely in this context, possibly related to "diviner"), Nahshon is a prominent figure in the wilderness generation. He was the son of Amminadab and the prince of the tribe of Judah during the Exodus (see Numbers 1:7 and Numbers 2:3). He is notably remembered as the first to step into the Red Sea when Moses commanded the Israelites to move forward, demonstrating great faith and leadership. His inclusion here highlights the continuity of the Judahite leadership from the Exodus to the time of Ruth and beyond.
Verse Breakdown
"And Amminadab begat Nahshon,"
This clause establishes the direct paternal link from Amminadab to Nahshon. Amminadab, a figure from the Exodus generation, is known as the father-in-law of Aaron, the first high priest of Israel (Exodus 6:23). By naming him, the genealogy immediately connects the line of David, and ultimately the Messiah, to the foundational covenant figures of Israel's wilderness journey, affirming the divine continuity and historical rootedness of God's people.
"and Nahshon begat Salmon,"
This second clause continues the direct paternal succession, moving from Nahshon to Salmon. Nahshon was a prince of the tribe of Judah during the wilderness wanderings, a leader of his tribe, and a man of faith who led the way across the Red Sea (Numbers 2:3). His son, Salmon, later became the father of Boaz, the kinsman-redeemer in the Book of Ruth, and is notably recorded in the New Testament as having married Rahab of Jericho (Matthew 1:5). This progression highlights the ongoing preservation of the royal line of Judah through significant individuals who played pivotal roles in Israel's history.
Literary Devices
The primary literary device at play in Ruth 4:20, and indeed the entire concluding section of the book, is Genealogy. This is not merely a dry list of names but a powerful narrative and theological tool. Genealogies in the Bible serve multiple purposes: they establish legitimacy (for land claims, tribal identity, and especially kingship), demonstrate continuity (showing the unbroken thread of God's covenant people through generations), and underscore divine faithfulness (how God meticulously works through individuals and families to fulfill His promises). In this specific verse, the names Amminadab, Nahshon, and Salmon act as historical anchors, linking the narrative of Ruth, set in the period of the Judges, back to the foundational Exodus generation and forward to the Davidic monarchy. The very act of listing these names, particularly with the repeated "begat," emphasizes the linear progression of God's plan, culminating in the ultimate King.
Theological and Thematic Connections
Ruth 4:20, though a simple statement of lineage, carries profound theological weight. It serves as a vital bridge, connecting the narrative of God's faithfulness to Ruth and Boaz with His overarching plan for the nation of Israel and, ultimately, for all humanity. This verse underscores the meticulous nature of God's providence, demonstrating how He orchestrates seemingly ordinary human relationships and events across generations to fulfill His grand redemptive purposes. The inclusion of names like Nahshon, a prince of Judah during the Exodus, links the Bethlehem story directly to the covenant promises made to Abraham and the establishment of Israel as God's chosen people. It reveals that the events in Ruth are not isolated but are part of a continuous, divinely guided history, preparing the way for the coming of Israel's greatest king and the promised Messiah.
Reflection and Application
Ruth 4:20, a seemingly unassuming verse, profoundly reminds us that God works through long-term, multi-generational plans, often using ordinary people in extraordinary ways. It encourages us to see our lives, our families, and our acts of faithfulness not in isolation, but as integral parts of God's larger, unfolding story. Just as Amminadab, Nahshon, and Salmon played their part in a lineage that would lead to David and ultimately to Christ, so too do our lives contribute to God's ongoing work in the world. This verse invites us to trust in God's faithfulness across the generations, knowing that even seemingly small decisions or acts of obedience can have far-reaching, eternal implications. It challenges us to live with a long-term perspective, investing in spiritual legacies that will bless future generations, confident that God is meticulously weaving His purposes through the fabric of human history.
Questions for Reflection
FAQ
Why does the Bible include such detailed genealogies, especially at the end of a narrative book like Ruth?
Biblical genealogies serve several crucial purposes. They establish legitimacy for land inheritance, tribal affiliation, and leadership roles (especially for kingship and priesthood). They demonstrate the fulfillment of God's promises by showing the continuity of a specific lineage, particularly the covenant line leading to the Messiah. In Ruth's case, the genealogy validates Boaz's redemption and marriage to Ruth, integrating their story into the broader history of Israel and connecting it directly to the future Davidic monarchy. It underscores God's sovereign hand in history, meticulously preserving a chosen line, ensuring that the narrative of Ruth is understood as part of God's grand redemptive tapestry.
Who were Amminadab, Nahshon, and Salmon, and why are they significant?
These are not just random names; they are key figures in Israel's history, each contributing to the significance of this lineage. Amminadab was the father-in-law of Aaron, the first high priest (Exodus 6:23), linking this line to the foundational Exodus generation. Nahshon, Amminadab's son, was the prince of the tribe of Judah during the wilderness wanderings (Numbers 1:7) and a notable leader who showed faith by leading the Israelites into the Red Sea. Salmon, Nahshon's son, is known for marrying Rahab, the Canaanite woman from Jericho who aided the Israelite spies (Matthew 1:5). Their inclusion bridges the gap between the Exodus generation and the time of the Judges, showing the continuous preservation of the Judahite line that would lead to King David.
Is there any special significance to these specific names in Ruth 4:20 beyond their place in the lineage?
Yes, their significance extends beyond simply filling a spot in the family tree. These names represent a crucial bridge in Israelite history, connecting the era of the Exodus and wilderness wanderings to the period of the Judges and the dawn of the monarchy. Nahshon, as a prince of Judah, highlights the continued prominence of this tribe, from which the promised King would come. The fact that Salmon married Rahab, a Gentile, foreshadows the inclusion of Ruth, another Gentile, into this sacred lineage, demonstrating God's expansive grace and His plan to include all nations in His redemptive story, a theme beautifully developed in the New Testament, particularly in the genealogy of Jesus.
Christ-Centered Fulfillment
Ruth 4:20, a seemingly dry genealogical entry, pulsates with profound Christ-centered significance, serving as a vital link in the unfolding story of God's redemptive plan that culminates in Jesus Christ. The meticulous tracing of the lineage through Amminadab, Nahshon, and Salmon underscores God's sovereign faithfulness in preserving a specific family line—the line of Judah—from which the promised Messiah would come. Nahshon, a prince of Judah and a leader during the Exodus, represents the continuity of God's covenant with His people, bridging the foundational period of Israel's nationhood with the later era of the monarchy. Ultimately, this entire genealogy, culminating in David, points forward to the greater Son of David, Jesus Christ, who is the true and eternal King, the one to whom all the promises of God find their "Yes" (2 Corinthians 1:20). The inclusion of such names in Ruth, a book about a Gentile woman's faithfulness, foreshadows the radical inclusion found in Christ, where neither Jew nor Gentile is excluded from God's family, for all are one in Christ Jesus (Galatians 3:28). The very existence of this lineage, preserved through centuries of human fallibility and historical upheaval, testifies to God's unwavering commitment to His promises, proving that He is indeed the God who fulfills His word, bringing forth the Savior of the world at the appointed time (Galatians 4:4).