The book of Ruth, though small in stature, stands as a profound testament to God’s sovereign hand, human faithfulness, and the intricate tapestry of His redemptive plan. Set in the tumultuous period of the Judges, a time when "every man did that which was right in his own eyes" (Judges 21:25), this narrative shines forth as a beacon of hope and divine order. It is a story not merely of romantic love, but of a deeper, covenantal love rooted in the ancient laws and customs of Israel – particularly the principle of the kinsman-redeemer. At its heart lies the beautiful relationship between Ruth, a Moabitess widow, and Boaz, a wealthy and virtuous Israelite, whose union foreshadows the ultimate redemption wrought by our Lord Jesus Christ.
The Desperate Situation and Unwavering Loyalty
The story begins with a family from Bethlehem-judah—Elimelech, his wife Naomi, and their two sons, Mahlon and Chilion—who flee to Moab during a famine. There, tragedy strikes repeatedly: Elimelech dies, and ten years later, both Mahlon and Chilion also perish, leaving Naomi and her two daughters-in-law, Orpah and Ruth, as childless widows. This triple bereavement leaves Naomi utterly bereft and bitter, a stark contrast to her name, which means "pleasantness." Her despair is palpable as she urges her daughters-in-law to return to their own people. Orpah, after much sorrow, departs, but Ruth, moved by an extraordinary devotion, clings to Naomi.
And Ruth said, Intreat me not to leave thee, or to return from following after thee: whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me.
Ruth's declaration is one of the most powerful expressions of loyalty in all of scripture. It transcends familial duty, indicating a profound spiritual conversion and an unshakeable commitment to Naomi and, more importantly, to the God of Israel. This unwavering faithfulness sets the stage for God's providential working in their lives.
Divine Providence and Diligence
Upon their return to Bethlehem, at the beginning of barley harvest, Naomi and Ruth are destitute. Ruth, with remarkable humility and industry, seeks permission to glean in the fields, a provision for the poor under Mosaic Law (Leviticus 19:9-10, Deuteronomy 24:19). By divine providence, she "happened" upon the field belonging to Boaz, a wealthy and influential man, described as a "mighty man of wealth" (Ruth 2:1) and a kinsman of Elimelech.
Boaz, observing Ruth's diligence and having heard of her extraordinary kindness to her mother-in-law, extends remarkable favour to her. He instructs his young men not to touch her, to allow her to glean among the sheaves, and even to pull out handfuls of grain for her. His words to Ruth reveal his righteous character and his recognition of her virtue:
The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.
This initial encounter is crucial. Boaz's generosity is not merely charity; it is an act of covenantal kindness, rooted in his understanding of God's law and his appreciation for Ruth's faith. He sees in Ruth not just a poor Moabitess, but a woman who has forsaken her own people and gods to cleave to the God of Israel.
The Kinsman-Redeemer (Goel)
The central theological concept underpinning the story of Ruth and Boaz is that of the "kinsman-redeemer," or in Hebrew, the goel. This term encapsulates several vital responsibilities within Israelite society, all designed to preserve family integrity, land inheritance, and personal freedom. A goel was the nearest male relative who bore the right and responsibility to:
- Redeem impoverished land: If a family member had to sell their land due to poverty, the goel had the right to buy it back, ensuring the land remained within the family lineage (Leviticus 25:25).
- Redeem enslaved family members: If an Israelite sold himself into servitude due to debt, the goel could pay the redemption price to set him free (Leviticus 25:47-49).
- Avenge blood: In cases of murder, the goel was the "avenger of blood" responsible for executing justice upon the murderer (Numbers 35:19).
- Perpetuate the family name (Levirate Marriage): Though not explicitly called "kinsman-redeemer" in this context, the custom of levirate marriage (Deuteronomy 25:5-6) required a brother or nearest kinsman to marry the widow of a deceased relative who died childless, so as to raise up an heir for the deceased and preserve his name and inheritance.
Naomi, understanding these laws and seeing Boaz's kindness, recognized that he was a potential goel. She devised a plan, not for romantic entanglement, but for the restoration of her family's name and inheritance, and for Ruth's security. Her aim was to see Ruth find "rest" or security in a husband's home (Ruth 3:1).
The Bold Request
Naomi's strategy was bold and culturally significant. She instructed Ruth to go to the threshingfloor where Boaz would be winnowing barley, to uncover his feet, and lie down. This act, while seeming scandalous to modern ears, was a symbolic gesture of submission and a direct request for Boaz to act as a kinsman-redeemer, effectively asking him to marry her and take responsibility for her and Naomi's inheritance. Ruth, demonstrating her continued loyalty and trust, obeys without question.
And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down.
When Boaz awoke and discovered Ruth, his response was one of integrity and praise. He recognized her actions as a further demonstration of her virtuous character and her commitment to the family line. He commends her for not pursuing younger men, whether rich or poor, but for seeking to honor the deceased. He explicitly states his willingness to fulfill the role of goel, but acknowledges that there is a nearer kinsman who has the first right:
And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman.
Boaz's immediate concern is to act according to the law and with utmost propriety, even protecting Ruth's reputation. He sends her away with six measures of barley, a tangible promise of his intentions and a provision for Naomi.
The Gate Transaction
True to his word, Boaz did not delay. He immediately went to the city gate, the public forum where legal and commercial matters were settled. There, he encountered the nearer kinsman, whose name is not given, perhaps to emphasize his unwillingness to redeem. Boaz, in the presence of ten elders, presents the proposition:
And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it.
Initially, the nearer kinsman is willing to redeem the land, seeing the financial benefit. However, when Boaz adds the condition that redeeming the land also entails marrying Ruth, the Moabitess widow, to "raise up the name of the dead upon his inheritance" (Ruth 4:5), the kinsman balks. He fears that fulfilling this duty would "mar mine own inheritance" (Ruth 4:6), likely meaning it would complicate his existing family and finances. He therefore relinquishes his right to Boaz.
The transfer of redemption rights was sealed by a symbolic act:
Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel.
The nearer kinsman removes his shoe and gives it to Boaz, publicly signifying his renunciation of his right and Boaz's assumption of it. Boaz then declares before all the elders and the people that he has acquired all that belonged to Elimelech, Mahlon, and Chilion, and that he has taken Ruth to be his wife, "to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place" (Ruth 4:10).
Redemption and Restoration
With the legal formalities complete, Boaz marries Ruth. The elders bless their union, invoking the names of Rachel and Leah, and praying that Ruth would be a blessing to Israel. The marriage is fruitful, and Ruth conceives and bears a son, Obed.
So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.
The women of Bethlehem rejoice with Naomi, declaring that the Lord has not left her without a kinsman, and that Obed will be a "restorer of thy life, and a nourisher of thine old age" (Ruth 4:15). Naomi, whose bitterness had once led her to say, "Call me Mara: for the Almighty hath dealt very bitterly with me" (Ruth 1:20), now cradles her grandson, her life fully redeemed and restored. The book ends with a genealogy, revealing the profound significance of this "kinsman-redeemer love story":
And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; and Jesse begat David.
Obed becomes the father of Jesse, who becomes the father of David, Israel's greatest king. This lineage is critical, for it establishes the royal line from which the Messiah, Jesus Christ, would ultimately descend (Matthew 1:5-6). Ruth, the Moabitess, an outsider from a people traditionally hostile to Israel, is grafted into the very lineage of Christ, a testament to God's grace and His expansive plan of salvation that includes all nations.
Conclusion: The Greater Kinsman-Redeemer
The story of Ruth and Boaz is far more than a charming ancient romance; it is a profound theological narrative that beautifully illustrates God's faithfulness, His providential care for the humble, and the redemptive power inherent in His covenant. Boaz, as the kinsman-redeemer, embodies many attributes of Christ. He was:
- Willing: He eagerly embraced his responsibility to redeem.
- Able: He possessed the wealth and standing to carry out the redemption.
- Near of Kin: He was a relative, allowing him to legally act as goel.
- Righteous: He acted with integrity, honouring both law and custom.
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