TRV
See on the biblical-era map
Study This Verse
Commentary on Ruth 4 verses 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.
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.
Continue studying Ruth 4:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ruth 4:3 captures a pivotal moment at the Bethlehem city gate, where Boaz, acting with strategic wisdom and legal precision, formally initiates the process of land redemption concerning Naomi's ancestral property. By publicly declaring Naomi's intent to sell the parcel of land belonging to her deceased husband, Elimelech, Boaz compels the closer kinsman to acknowledge his legal obligation and unique opportunity as a redeemer, thereby setting the stage for the dramatic resolution of family legacy, lineage, and the future of both Naomi and Ruth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ruth 4:3 masterfully employs several literary devices to enhance its narrative and thematic depth. Foreshadowing is prominently featured, as the discussion of the land sale immediately sets the stage for the larger theme of redemption that will culminate in Boaz's marriage to Ruth and the continuation of Elimelech's lineage, ultimately leading to King David. The formal, public nature of the interaction at the gate, utilizing precise legal language, exemplifies Legal Discourse, highlighting the meticulous adherence to Israelite law and custom, which undergirds the entire narrative. There is also a subtle Irony in Boaz's presentation; he frames the opportunity for the closer kinsman, fully aware of the comprehensive implications of the go'el's duty, which he anticipates the kinsman will decline due to the additional responsibility of Ruth. Finally, the "parcel of land" itself serves as potent Symbolism, representing not just physical property but the continuity of family, identity, and legacy within Israel, making its redemption a matter of profound spiritual and communal significance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:3 beautifully illustrates how God's sovereign plan unfolds through human legal structures and the faithful, strategic actions of individuals. The seemingly mundane transaction of land redemption is revealed to be a divinely orchestrated step in preserving the lineage of Judah, from which the Messiah would ultimately come. God's covenant faithfulness to His people, even in their distress and vulnerability, is powerfully demonstrated through the provision of the kinsman-redeemer system. This system ensured that the vulnerable (like widows) and their ancestral inheritance were protected, reflecting God's own character as a redeemer, provider, and protector of His people. The meticulous adherence to law at the city gate underscores the profound principle that divine purposes often work through orderly, ethical human processes, not in spite of them, showcasing the integration of divine will and human responsibility.
REFLECTION AND APPLICATION
Ruth 4:3 calls us to reflect on the profound ways God works through ordinary, even legalistic, circumstances to bring about His extraordinary purposes. Boaz's integrity, wisdom, and strategic approach in presenting the matter at the city gate serve as a powerful example for us today. It reminds us of the paramount importance of conducting our affairs, whether personal, communal, or professional, with unwavering transparency, honesty, and a deep respect for established norms and laws. Just as the go'el had a sacred responsibility to redeem what was lost for their family, we are called to be agents of restoration, compassion, and justice in our own spheres of influence. This might involve advocating for the vulnerable, ensuring equitable treatment, or simply acting with integrity in our daily transactions, trusting that even these seemingly small acts can be part of God's larger redemptive plan for our communities and the world beyond. Our faithfulness in the mundane can be a conduit for divine grace.
Questions for Reflection
FAQ
What was the significance of the city gate in ancient Israelite society?
Answer: The city gate was the primary public space for a wide array of civic functions in ancient Israel. It served as the local courthouse where elders and judges convened to settle legal disputes, administer justice, and validate contracts. It was also a bustling commercial center for trade and transactions, and a general gathering place for community discussions and news. The public nature of proceedings at the gate ensured transparency and provided witnesses for agreements, making it the ideal setting for Boaz to formally address the matter of Elimelech's land and Naomi's future, ensuring the legality and public acknowledgment of the transaction.
Why was Naomi "selling" the land instead of Boaz or the kinsman simply taking possession of it?
Answer: The land originally belonged to Elimelech, Naomi's deceased husband. According to Israelite law, ancestral land was not to be permanently sold out of the family, as it was considered God's property (Leviticus 25:23). However, if a family fell into poverty, they could "sell" their land, which was effectively a lease until the Year of Jubilee or until a kinsman redeemed it. Naomi, having returned from Moab in destitution, was in a position where she needed to sell her husband's land for survival. This act of "selling" (or offering for redemption) triggered the legal obligation and right of the go'el (kinsman-redeemer) to buy it back, thereby keeping it within the family and protecting the legacy of the deceased. Boaz, by stating that Naomi "selleth" the land, is formally presenting the kinsman with his legal opportunity and responsibility to redeem it, which included the responsibility of raising up a name for the deceased.
CHRIST-CENTERED FULFILLMENT
The narrative of Ruth 4:3, with its profound focus on the kinsman-redeemer and the redemption of land and lineage, powerfully foreshadows the ultimate redemptive work of Jesus Christ. Boaz, as the human go'el, willingly and ably steps forward to redeem Naomi's land and, by extension, Ruth, thereby ensuring the continuation of Elimelech's family line and the preservation of the messianic lineage. In Christ, we find our perfect Kinsman-Redeemer. He is our true "brother" (Hebrews 2:14-17), fully human yet also fully divine, making Him uniquely qualified to redeem us from the spiritual destitution brought by sin. We, like Naomi and Ruth, were destitute and without hope, having lost our spiritual inheritance through the fall. Jesus, however, paid the ultimate price, not with perishable silver or gold, but with His precious blood (1 Peter 1:18-19), to redeem us from the curse of the law and the power of sin (Galatians 3:13). Through His sacrifice, He has bought us back, restoring our lost inheritance of eternal life and intimate fellowship with God (Ephesians 1:7). Just as Boaz "married" Ruth to raise up a name for the dead, Christ, our Redeemer, has "married" the Church to Himself, raising up a spiritual offspring that bears His name and continues His legacy, ensuring our eternal security and future in Him (Revelation 5:9).