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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.
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SUMMARY
Ruth 4:5 captures the pivotal moment at the Bethlehem city gate where Boaz, with strategic foresight and righteous intent, clarifies to the unnamed closer kinsman the full implications of redeeming Naomi's land. He reveals that purchasing the field is inextricably linked to the obligation of marrying Ruth, the Moabitess widow of the deceased Mahlon, and raising an heir in Mahlon's name. This declaration, rooted in the ancient customs of kinsman-redemption and levirate marriage, forces the kinsman to confront a responsibility he is unwilling to bear, thereby paving the way for Boaz to step into the role of redeemer and secure the lineage that would ultimately lead to King David and the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ruth 4:5 is rich with significant literary devices that enhance its meaning and impact. Legal Language is paramount, reflecting the formal setting at the city gate and the precise nature of the transaction. Terms like "buyest," "inheritance," and the explicit mention of "Naomi" and "Ruth" within a legal context underscore the gravity and binding nature of the agreement, emphasizing the meticulous adherence to Israelite law. There is a profound Irony at play: the closer kinsman, who possesses the primary right and responsibility, is presented with a condition (marrying Ruth) that he finds too burdensome, leading him to relinquish the very opportunity that Boaz eagerly desires. This dramatic contrast highlights the kinsman's self-interest versus Boaz's selfless commitment, setting up Boaz as the true, willing redeemer. The verse also functions as a powerful piece of Foreshadowing, not just for the immediate resolution of the narrative (Boaz marrying Ruth) but also for the broader biblical theme of redemption. The kinsman's inability or unwillingness to pay the full price (both financial and social) for redemption subtly points to the need for a perfect Kinsman-Redeemer who would willingly bear all costs, ultimately preparing the reader for the greater redemption found in Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:5 stands as a profound theological statement, illustrating God's meticulous providence working through human legal systems and personal choices to achieve His overarching redemptive purposes. The verse underscores the biblical principle that true redemption often involves a cost and a responsibility beyond mere financial transaction; it demands a comprehensive commitment to the well-being and continuity of others, especially the vulnerable and the marginalized. The closer kinsman's refusal, prompted by the full scope of responsibility articulated by Boaz, highlights the human tendency to prioritize personal gain and convenience over sacrificial love and communal obligation. This act of "raising up a name" for the dead foreshadows the ultimate act of God raising up a "name" for humanity through the Messiah, ensuring our spiritual inheritance and eternal life.
REFLECTION AND APPLICATION
Ruth 4:5 challenges us to consider the full scope of our responsibilities, particularly when they involve sacrificial commitment to others and the preservation of what is truly valuable. The closer kinsman's hesitation, rooted in a calculation of personal cost ("I cannot redeem it for myself, lest I mar mine own inheritance"), serves as a poignant reminder that genuine love, faithfulness, and adherence to God's principles often demand a willingness to go beyond what is convenient or financially advantageous. This narrative encourages us to embrace the sometimes-unseen responsibilities that come with opportunities, trusting that God's plan is unfolding even through complex human interactions and personal sacrifices. It invites us to consider what "names" we are called to "raise up" in our own contexts—perhaps by advocating for the marginalized, investing in the next generation, preserving spiritual legacies, or supporting those who have lost much—even when it requires significant personal commitment. Ultimately, it points us to the One who willingly paid the full price, not just for land or a name, but for our very lives and eternal inheritance.
Questions for Reflection
FAQ
What was the significance of "raising up the name of the dead upon his inheritance"?
Answer: "Raising up the name of the dead" (Hebrew: qum shem) was a critical practice in ancient Israel, primarily associated with levirate marriage. Its significance was multifaceted:
Boaz's insistence on this point in Ruth 4:5 highlighted the full, costly responsibility that came with redeeming the land, which the closer kinsman was unwilling to bear.
Why did Boaz insist on the kinsman taking Ruth along with the field? Wasn't the land enough?
Answer: Boaz's insistence was a strategic and righteous move, rooted in both legal custom and divine providence. While the kinsman-redeemer's primary duty often involved redeeming land (Leviticus 25:25), Boaz linked this to the equally important, though perhaps less common, duty of levirate marriage (Deuteronomy 25:5-10). By presenting both obligations as an inseparable package, Boaz ensured that the full, comprehensive responsibility of the kinsman-redeemer was understood. The kinsman was not just buying property; he was taking on the social and financial burden of providing for a childless widow and raising an heir who would legally inherit the deceased's name and property, not his own. This made the redemption less appealing to the closer kinsman, who feared "marring his own inheritance" (Ruth 4:6), thus clearing the way for Boaz to fulfill this comprehensive redemptive role, demonstrating his selfless character and God's guiding hand.
CHRIST-CENTERED FULFILLMENT
Ruth 4:5, with its focus on the kinsman-redeemer's obligation to "raise up the name of the dead upon his inheritance," beautifully foreshadows the ultimate Kinsman-Redeemer, Jesus Christ. Just as the earthly kinsman was called to restore what was lost and perpetuate a lineage, Christ steps into humanity's desperate situation, not merely to redeem our "inheritance" (the world or a portion of it), but to redeem us, the "wife of the dead" (spiritually dead in sin, as described in Ephesians 2:1), and to raise up a new "name" for us. He does not fear "marring His own inheritance" but willingly pays the ultimate price—His very life on the cross—to secure our spiritual adoption and eternal inheritance (Ephesians 1:5-7). Through His resurrection, Christ "raises up" our name, giving us a new identity as children of God (John 1:12) and ensuring that our spiritual lineage in Him will never perish. He is the one who was willing and able to fulfill the full, costly demands of redemption, not just for land, but for souls, securing for us an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). He is the true goel, who, unlike the reluctant kinsman, joyfully embraced the full cost of our redemption, making us co-heirs with Him (Romans 8:17).