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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.
For, by the law, when a man died, the marriage bond with his wife was passed on to his brother or other male next of kin, in order that the seed of the brother or next of kin might renew the life of the house. And so it was that Ruth, though she was foreign-born, had possessed a husband of the Jewish people who had left a kinsman of near relation. Although she was seen and loved by Boaz while gleaning and maintaining herself and her mother-in-law with what she gleaned, she could not become the wife of Boaz until she had first loosed the shoe from him whose wife she ought, by the law, to have become.The story is a simple one, but deep are its hidden meanings, for that which was done was the outward signs of something more. If indeed we should stretch the sense so as to fit the letter exactly, we should almost find the words an occasion of a certain shame and horror, that we should regard them as intending and conveying the thought of common bodily intercourse. Rather it was the foreshadowing of one who was to arise from the Jewish people—whence Christ was, after the flesh—who should, with the seed of heavenly teaching, revive the seed of his dead kinsman, that is to say, the people, and to whom the precepts of the law, in their spiritual significance, assigned the sandal of marriage, for the espousals of the church.
Those things which happened to Ruth should be seen as figures. For she was an outsider and had fallen into extreme penury; but Boaz, seeing her, did not despise her on account of her poverty, nor was he horrified on account of her impiety; even as Christ received the church, who was both a stranger and laboring, in need of great good things. Ruth is not joined with her consort before forsaking her parents and her nation and her native land: never was anyone so much ennobled by marriage. Thus the church was not made loveable to her spouse before she had forsaken her prior customs. The prophet says, “Forget your people.”
The elders confirmed the marriage with a blessing, saying, “The Lord made this woman,” etc. Moreover, “So that she may be an example of virtue in Ephrathah,” they predicted the salvific birth through which Bethlehem was made famous among all people.
It was an old custom that if a groom wished to divorce his bride he took off his sandal and this was the sign of the divorce. Consequently, he was ordered to take off his sandals, lest he approach the church wearing sandals like a bridegroom; for this office was reserved for Christ, who is the true bridegroom. However, the blessing of the ten elders showed that all Gentile peoples were saved and blessed in the name of Christ. For iota signifies ten in Greek, and this first letter will signify the name of the Lord Jesus in full; which shows, as we said, that all peoples are saved through him and are blessed. Therefore, let no one doubt these things that were said, since it may be seen that they were everywhere and from the beginning prefigured by antecedent figures; and they were clearly fulfilled in this way through the advent of the Lord; and which were superfluous, being completed in this way by the accord of all voiced in truth; and by all “figures” of the holy Scriptures, which he who promised [them] fulfilled through his son, Jesus Christ our Lord, king, and redeemer and savior, with whom is honor and glory from age to age. Amen.
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SUMMARY
Ruth 4:8 captures the decisive moment of legal transfer and relinquishment of redemption rights from the unnamed closer kinsman to Boaz. This pivotal act, publicly sealed by the kinsman's symbolic removal of his shoe, formally signifies his renunciation of all claims and obligations concerning Naomi's land and Ruth's future. This clears the legal path for Boaz to fully assume the role of kinsman-redeemer, allowing him to marry Ruth and integrate her into the lineage of Israel, ultimately leading to the birth of Obed, an ancestor of King David.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Ruth 4:8 employs several powerful literary devices that enhance its meaning and impact. Symbolism is paramount, with the act of "drawing off his shoe" serving as a potent visual symbol of renunciation and transfer of rights. The shoe, an item of personal possession and a marker of one's claim to land (as one "walks" or "treads" upon it), becomes a tangible representation of the kinsman's relinquished authority and obligation. This symbolic act is further amplified by the Public Witness provided by the elders and the people at the city gate, transforming a private decision into a public, legally binding event. There is also a subtle element of Dramatic Irony, as the kinsman, in his attempt to protect his "inheritance" by refusing Ruth, unwittingly facilitates the very lineage that will produce King David and ultimately the Messiah, a far greater and more significant inheritance than he could have imagined. This highlights the overarching Divine Providence at play, subtly guiding human actions toward a preordained divine purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:8 encapsulates profound theological truths concerning God's meticulous providence and the nature of redemption. The kinsman's refusal and the subsequent transfer of rights to Boaz are not merely legal formalities but a powerful testament to God's sovereign hand guiding seemingly mundane human transactions to fulfill His grand redemptive plan. This moment underscores the theme of a willing redeemer, one who is able and available to pay the necessary price and assume the required obligations to restore what was lost. It highlights that God often works through human laws and customs, even through the choices of individuals who are unaware of the larger divine narrative, to bring about His purposes of restoration and blessing for His people. The verse foreshadows the ultimate Redeemer, Jesus Christ, who would willingly step in where humanity was incapable.
REFLECTION AND APPLICATION
Ruth 4:8, though detailing an ancient legal custom, offers enduring principles for our lives today. It reminds us that God's faithfulness is not limited to grand miracles but is often at work in the intricate details of life, even in legal agreements and everyday decisions. The public nature of the transaction at the city gate emphasizes the importance of integrity, transparency, and accountability in our commitments, both personal and professional. Just as the kinsman's refusal opened the door for Boaz, our own limitations or unwillingness can sometimes be the very means through which God orchestrates a greater good, bringing forth a more willing and capable redeemer. This passage encourages us to trust in God's sovereign hand, even when circumstances seem complex or when human choices appear to dictate outcomes, knowing that He is always working for the good of those who love Him and are called according to His purpose. It challenges us to consider what "rights" or "claims" we might be holding onto that, if relinquished, could allow God's greater redemptive purposes to unfold in our lives or the lives of others.
Questions for Reflection
FAQ
Why did the kinsman refuse to redeem Ruth and the land?
Answer: The kinsman initially expressed willingness to redeem Naomi's land, as it was a valuable asset. However, when Boaz clarified that redeeming the land came with the obligation to marry Ruth, the widow, and raise up an heir for her deceased husband Elimelech, the kinsman balked. He feared that marrying Ruth and raising an heir for Elimelech would "mar his own inheritance" (Ruth 4:6). This likely meant that any child born to Ruth would inherit Elimelech's property, not the kinsman's, potentially diminishing his own family's wealth or complicating his existing heirs' claims. He prioritized his own financial and familial interests over the broader obligation to preserve Elimelech's name and lineage, indicating a lack of the selfless love and commitment required of a true kinsman-redeemer.
What was the significance of "drawing off his shoe"?
Answer: "Drawing off his shoe" was a deeply symbolic and legally binding custom in ancient Israel, particularly associated with the levirate marriage law outlined in Deuteronomy 25:7-10. In that context, if a man refused to marry his deceased brother's widow, she would publicly remove his shoe, signifying his refusal to fulfill his duty. In Ruth 4:8, while not a strict levirate marriage, the custom was adapted to signify the public renunciation of a right or obligation. By removing his shoe, the unnamed kinsman formally and publicly declared that he was relinquishing his right to redeem the land and marry Ruth, transferring that right and its associated obligations to Boaz. It was a tangible, irreversible sign witnessed by the elders and the people, making the transaction legally valid and preventing any future claims.
How does this specific legal custom relate to the broader narrative of Ruth?
Answer: This specific legal custom is crucial because it provides the legal framework through which Boaz is able to become Ruth's kinsman-redeemer. Without the kinsman's public refusal and the symbolic act of the shoe, Boaz would not have had the legal right to step in. The custom ensures that the transfer of rights is transparent and binding, validating Boaz's subsequent marriage to Ruth and the birth of their son, Obed. This legal precision underscores the providential nature of the entire story, demonstrating how God works within the established laws and customs of His people to bring about His redemptive purposes, ultimately securing the lineage of King David and, most significantly, the Messiah. It shows that God's plan unfolds not just through miraculous intervention but also through the ordinary, legally recognized actions of people.
CHRIST-CENTERED FULFILLMENT
The legal transaction in Ruth 4:8 profoundly foreshadows the ultimate redemption offered through Jesus Christ. Just as the closer kinsman was unable or unwilling to pay the full price and assume the full obligation to redeem Naomi and Ruth, so too humanity was utterly incapable of redeeming itself from the bondage of sin and death. We were in desperate need of a Kinsman-Redeemer who was both able and willing. Boaz, as the willing and able redeemer, steps in to secure the inheritance and raise up a name for the deceased, at great personal cost. This mirrors Christ, our divine Kinsman-Redeemer, who, being fully God and fully man, became our relative by taking on human flesh (Hebrews 2:14-17). He willingly paid the ultimate price, His own life, to redeem us from the curse of the law and the power of sin (Galatians 3:13; Ephesians 1:7). Through His sacrifice, Christ not only secures our eternal inheritance but also raises us up to a new life, giving us a new name and a secure future within God's family (Romans 8:15-17). The kinsman's refusal in Ruth 4:8 thus highlights the necessity of a perfect, selfless redeemer, perfectly fulfilled in Jesus Christ, who alone could and would accomplish our salvation, not counting the cost to Himself.