Then went Boaz up to the gate. Ruth 4:1-5 Friends in council W. Baxendale. I. THIS IS HOW BUSINESS SHOULD BE ATTENDED TO. 1. Speedily. 2. Expeditiously. 3. Righteously. II. THIS IS HOW DIFFICULT AFFAIRS SHOULD BE SETTLED, DELICATE CLAIMS ADJUSTED, FAIR RIGHTS ALLOWED AND SATISFIED. 1. Openly and publicly. 2. By the advice of wise men. 3. Calmly and deliberately. 4. With care and exactitude. III. THIS IS THE WAY THE AFFAIRS OF THE DESTITUTE AND NEEDY ESPECIALLY SHOULD BE ATTENDED TO. ( W. Baxendale. ) Judicious methods of attaining our ends C. Ness. 1. The most probable means ought judiciously to be used in order to the accomplishing of our proposed ends. Thus Boaz, being restless for obtaining his promised end ( Ruth 3:18 ), uses the likeliest means to obtain his end. Many a man loses a good end for want of right means tending to the end. 2. A marvellous providence doth attend God's servants that do wait upon God in the way of obedience. The guiding hand of God doth make many a happy hit in the occurrences of His people. Thus the comely contexture of various providences are very marvellous to those that make observation of them. ( C. Ness. ) Redemption proposed S. H. Tyng, D. D. How completely this proposal illustrates the proposition of our great Redeemer in our behalf. Thus publicly He agreed, in the presence of the angels of God, to make Himself an offering for sin. Thus legally would He fulfil all righteousness for man, and be made under the law, that He might redeem those who were under the law from the bondage of its condemnation. Thus perfectly and completely would He buy back all that man had lost, and unite unto Himself the nature which had sinned and fallen. But angels were a created nature, far nearer in relation to man. Might not the proposition be made to them? Would they not redeem the lost? Ah, willing they might be — we doubt not they were. But able they could never be. The redemption of a soul they must let alone for ever. The Son of God remained alone. His own arm must bring salvation. His righteousness must sustain Him. He was content to do the will of God, and His law was in His heart. Here was to be complete redemption. He would take the shoe, like Boaz, and acknowledge the obligation, and perform the duties of which it was the token. He would stand in the sinner's place. He would make Himself an offering in his stead. All this exercise and work of redeeming love was in the fulness of His own grace, without any connection of yours with it. Yes; just as the proposal of Boaz was without Ruth's presence or knowledge — made in her absence, while she was with her mother at home, and not to be made known to her until it was completed — so was this great proposal of the Son of God to be your Kinsman, and to fulfil for you all the kinsman's obligations, made without your counsel and accomplished without your help. This is the unsearchable riches of grace. We call it sovereign grace. It ruled over every obstacle. It met every difficulty. We call it free grace. It is extended to sinful man with no conditions. It invites him, and offers its bounties to him without any qualifications whatever. It announces a redemption all complete, and begs him to receive and to enjoy it. Thus God has chosen to redeem. And thus He has chosen us to be the subjects of His redemption. ( S. H. Tyng, D. D. ) Fair dealing and good principle in Boaz A. Thomson, D. D. There are two things especially worthy of notice in this language of Boaz. 1. The spirit of candour and fair dealing by which it is distinguished. He knew the preference which both Naomi and Ruth had for himself; he was conscious too that he no longer regarded with indifference this beautiful daughter of Moab. His fine sense of honour was not blunted either by covetousness or by inclination, nor would his conscience allow him, even when seeking a good and generous end, to have recourse to sharp practice. Here is that "clear and round dealing which is the honour of man's nature." He was one of those men who, at the close of a transaction, could have borne to be cross-examined regarding his part in it by an enemy. 2. Then remark how much the following of principle simplifies a man's course. Boaz had his own wishes as to the way in which the transaction should terminate; and suppose him to have stooped, as thousands in his circumstances would have done, to crooked courses and carnal concealments, in order to make the matter end according to his wishes, what must have been his perplexity and anxiety, not to speak of his self-contempt and self-accusation! These are what Lord Bacon has called "the winding and crooked goings of the serpent, which goeth basely upon the belly and not upon the feet." But in following the course of simple duty, and making his inclinations and preferences wait on the disposal of God, he at once retained peace of conscience, self-respect, and a good name." His eye was single, and therefore his whole body was full of light."( A. Thomson, D. D. ) I cannot redeem it for myself, lest I mar mine own inheritance. Ruth 4:6 The endangered inheritance R. S. MacArthur, D. D. Many men mar noble inheritances. I. The inheritance of PHYSICAL HEALTH. The ancients were right who spoke of a sound mind in a sound body as one of the best gifts of the gods. God has written His will upon the body as truly as upon the pages of the Bible. Every natural motion of the body is a revelation of the will and purpose of the Divine Creator. Ever since Christ was cradled in the manger at Bethlehem the body has been honoured, exalted, glorified. Ever since the descent of the Holy Spirit on the Day of Pentecost the body has been the temple of the Third Person of the Trinity. The man who overworks his body sins against God. The man who by intemperance in eating or drinking unfits his body for discharging its normal functions degrades himself and dishonours the Almighty. It is true that many men with broken bodies have accomplished wonderful results in life. The names of John Calvin , Robert Hall , and a score more, suggest themselves as illustrations. Let no man be discouraged who has inherited a weak body. Great souls have often dwelt in frail tenements, until the tired body was laid to its rest and the great soul went up in triumph to God. But let those who have received the inheritance of physical health prize it as one of the great gifts of life, care for it as one of the sacred inheritances of life, and lay it as a willing offering at the feet of the Lord Christ. II. The inheritance of INTELLECTUAL CAPABILITIES. Of course there are great differences among men in these respects. But in our day ignorance is not simply a misfortune; it is a crime. Christian men must develop all their faculties to their highest possibilities. Every man is bound, by the most sacred obligations, to make the most of himself for time and for eternity. What a man is intellectually here will determine to some degree what he will be intellectually hereafter. The life to come is but the developed results of present conditions and attainments; that life is but the ripened fruit of the intellectual and moral seed sown in this life. Every Christian, because inspired by a sense of loyalty to Jesus Christ, will desire to develop his intellectual powers to their utmost degree. He cannot but wish to possess numerous and varied mental faculties for the salvation of men and for the greater glory of the Lord. Divine love in human hearts puts enlarged brains into human heads. Religion stimulates every noble faculty of the soul. It made John Bunyan the immortal dreamer; it made Samuel Bradburn one of the greatest workers and orators in his Church, a man of whom Dr. Abel Stevens said that "during forty years Samuel Bradburn was esteemed the Demosthenes of Methodism"; it made William Carey a profound scholar, a lofty thinker, a consecrated toiler, and an inspired genius. Christianity adorns culture with true symmetry and highest beauty; and culture, in turn, gives Christianity its fullest beauty and its grandest opportunity. They ought never to be separated. Each sweetly and divinely ministers to the other. Let no young man or woman neglect wide reading, careful study, earnest thought. Young Christians should be model students. They have Jesus Christ for their teacher and the noblest men and women in the world as their fellow-pupils. III. The inheritance of A WORTHY FAMILY HISTORY. This is a gift above the worth of all mere financial values. A good name is more to be desired than gold, yea, than much fine gold. A good name is the ripe product of years of noble ancestral character. Is there a man who has wandered from his father's and his mother's God? Is there one who has lowered the standard of a noble family life and history? Is there one who is besmirching his name and staining his character by unholy thoughts and impure acts? In the name of that worthy family history, in the name of an ideal family life, in the name of the great God and Father of us all, I beseech him to stop and to stop now. He is marring his own inheritance. It is a blessed thing to be able to give a noble family inheritance to one's children. Let us carefully guard it; let us sacredly preserve it; let us continually honour it; let us never so live that our children shall be ashamed of the name they bear. Let us send it down to them as an honoured inheritance to which they shall add honours from all the generations to come. IV. The inheritance of RELIGIOUS POSSIBILITIES. Intellectual attainments and religious experiences cannot be transmitted to our children. We can transmit our vices; but, strictly speaking, not our virtues. There is a sense, however, in which we can transmit tendencies toward good and God, or toward evil and the devil. There is a Divine truth in much that is said regarding heredity in our day. It is much for a man to be able to say, "My father's God"; it is vastly easier for such a man to say, "My Lord and my God," after having been taught to say, "My father's God." Children of Christian men and women stand upon a vastly higher plane of possibility than the children of ungodly men and women. The time may come when the natural will be much more like the supernatural than as we now see it. Indeed, there is a sense in which there is no distinction between the natural and supernatural. God is active in all spheres of nature. The possibility of being translated out of the kingdom of darkness into the kingdom of God's dear Son ought to be realised in early childhood. No man, however far he may go into sin, can shake off entirely the influences of a godly parentage and of early religious training. I once talked with a man who had just recovered from a period of dissipation, and with broken voice and moist eyes, he said, "How could I so far forget myself, so greatly dishonour my sainted parents, and so wickedly disobey my father's God?" Oh! children of God's children, prize your privileges! ( R. S. MacArthur, D. D. ) I have bought all that was Elimelech's. Ruth 4:9 Redemption accomplished S. H. Tyng, D. D. This passage brings to our view the great subject of the gospel revelation — redemption accomplished in the death and resurrection of our Lord Jesus Christ in human flesh for guilty man. Boaz took his kinsman's shoes as a simple but solemn token of the agreement which he had now assumed. He called all the inhabitants and elders of his city to witness that he acknowledged all this responsibility, and was pledged to accomplish the redemption which was thus described and undertaken. The actual accomplishment of the work now depended upon the ability and the faithfulness of Boaz. Everything now rested upon his power and his truth. Was it not just so with the hope of man from the day of his fail to the day of the Saviour's manifestation and victory? He had undertaken to be man's Redeemer. Could He, and would He fulfil the wonderful promises which He had given, and upon which He had caused His people to place their trust? The history of the New Testament answers this all-important question. These sacred Scriptures reveal the facts of redemption accomplished; the work undertaken completely finished; the fidelity of the Kinsman Redeemer gloriously established; and His almighty power triumphantly made known. This is now the great message of the gospel to guilty man. It proclaims this accomplished work, and it begs man to accept and enjoy the blessings which are offered in it freely and without price. Like Boaz, Jesus bought back the whole inheritance for man. All that was lost in the first Adam is restored by the second. The Redeemer Himself now owns the inheritance which He has purchased. That which was Elimelech's is now the property of Boaz. That which was man's, and to be in the reward of man's obedience, is now Christ's, and only to be had in the freeness and fulness of His gift. It is His own inheritance, and He bestows it upon His people according to His will; according to the measure of the gift of Christ. We have everything in Him. Without Him we have nothing. He has bought back man also for Himself. His chosen flock are His purchased possession, and are to be to the praise of His glory for ever. But the people of Bethlehem were not merely the witnesses of this covenant of Boaz; they were partakers of his joy. They united in their supplications for abundant blessings upon the noble and exalted plan which Boaz had proclaimed. So angels, the witnesses of the covenant of our Redeemer, were more than silent witnesses also. When the foundation of this wonderful work was laid in the Divine covenant these morning stars sang together, and all the sons of God shouted for joy. When the Saviour appeared as babe in Bethlehem they filled the heavens with their songs of praise and prayer: "Glory to God in the highest, peace on earth, goodwill to men." When He was travelling in the greatness of His strength, beneath His load of sorrow on the earth, they ministered unto Him and strengthened Him for His work. ( S. H. Tyng, D. D. ) Ruth the Moabitess... have I purchased to be my wife. Ruth 4:10, 11 The marriage of Boaz and Ruth A. Thomson, D. D. Two features which stand prominent in this description make it valuable for all time. 1. There is the publicity by which the interesting transaction was distinguished. All the people that were in the gate, and the elders, said, "We are witnesses." The laws and customs of every country not in the lowest stage of barbarism or in the foulest depths of licentiousness have provided that the conjugal relation shall be formed in the presence of qualified witnesses, and in the observance of certain well-understood ceremonies and forms. This is appointed for reasons of obvious propriety, especially to enforce fidelity, and to secure permanence to the connection, and, by a line sufficiently distinct and broad, to separate virtuous marriage from all illicit and impure connections. Clandestine marriages are always disreputable in themselves. Then — 2. Let us not leave unnoticed the religious spirit in which the union was formed. The devout benedictions of the elders and the other witnesses were showered upon Boaz and his bride with all the lavish profusion of a most hearty goodwill, and prayers ascended for them to Him who in all ages has looked approvingly on virtuous wedlock. It is one of the marks of the divinity of our religion that it touches our humanity on all sides. Surely the formation of the marriage-bond pre-eminently ought to be "sanctified by the Word of God and prayer." ( A. Thomson, D. D. ) A happy marriage Bp. Oxenden. Ruth's marriage was a happy one — 1. Because they could reckon on God's blessing, and doubtless both earnestly prayed for it. 2. Again, we may be sure it was a happy marriage, for there was a oneness of feeling between Boaz and Ruth. They both loved God. They were both journeying on one and the same road. They were partners for eternity. It matters little, whether earthly comforts be many or few; if the hearts within it are bound together by that bond which is stronger even than the tie of affection — the bond of grace — then, be assured, there will be happiness. ( Bp. Oxenden. ) What a true wife ought to be C. H. Parkhurst, D. D. Marriage, to a certain degree, a young man is to look upon from a utilitarian standpoint. A good wife is so much capital. She makes him to be, by a kind of grace, a great deal more than he is by nature. She contributes the qualities needed in order to convert his vigour into a safe as well as productive efficiency. She introduces, for instance, into his intellectual nature that ingredient of sentiment; which intellect requires in order to be able to do its best work. Heart and brain need to conspire in order to the attainment of the true, and without caring to assert that man is naturally heartless, any more than I should wish to assume that woman is by nature brainless, yet heart in its way is just as precious as brain in its way, and woman, so long as she is untainted by the passion of wanting to be a man, will be that member of the connubial corporation that will in particular contribute to the capital stock its affectional element. Some women may resent this, but I would like to caution young men against cherishing matrimonial designs upon any woman who is likely to resent it. If what you want is a wife, and not merely a housekeeper, you must keep your eye well open for a warm bundle of femininity that will be to you in a personal way what the fire on the hearth is to you in a physical way — a fund of tropical comfort that will keep the stiffness out of your thinking, the frost out of your feeling, and the general machinery of your life in a condition of pleasurable activity. ( C. H. Parkhurst, D. D. ) And they called his name Obed. Ruth 4:17-22 Little Obed A. Thomson, D. D. No doubt there were circumstances connected with the birth of this child which surrounded it with a special interest. But take the birth of any child, and while few events are more common, few can occur on the earth which in sober reality are more momentous. What a mystery hangs over its wondrous constitution of thought and matter, of soul and body! What a capacity is there of sin and suffering, of holy service and blessedness l What will be its future and final destiny? The hopes of friends at such a moment are naturally sanguine, woven far more of sunbeams than of shadows. And there were circumstances which made the congratulations of Ruth's friends peculiarly glad and hopeful; for this little smiling boy folded in his young mother's arms was not only the heir of Boaz but of Mahlon. He was to unite the family inheritances; he was to save the name of an old and honoured family in Bethlehem from being "extinguished in Israel," and to give to Naomi and to Ruth that position of honour and consequence in Jewish society which grew out of the maternal relation. There was now "hope concerning this tree, that it would yet bud and flourish." This will account to us for the warmth of the language in which the birth of Obed was hailed. To some it may appear strange that the congratulations of the friendly women were addressed to Naomi rather than to Ruth, the child's own mother. The explanation has in part been suggested already, in the fact that the birth of this child exercised so peculiar and propitious an influence over Naomi's social position and family fortunes. It secured to her the position of a tribe-mother. It may be, too, that those kindly women had known Naomi and been her comforters in the days of her deep affliction, when she appeared in the streets of Bethlehem claiming to be called Mara — "the woman with the sorrowful spirit"; and as they beheld her on this day of revived hopes and vanished clouds the same true sympathy that had formerly made them weep with her when she wept now made them rejoice with her when she rejoiced. That we are correct in this explanation is evident from the words of the women, in which, with such glad anticipations for the future, there is also a looking back upon the sorrowful past." There shall be unto thee "in this child "a restorer of thy life and a nourisher of thine old age." How beautifully descriptive are these words of what children should aim to be to aged parents and relatives, and of what there is every reason to believe this child eventually became to Naomi. The former clause brings before us the picture of a tree in whose roots there remains a kind of lingering life, but which, assailed by storms and smitten by other unkindly influences, stands almost without leaf or blossom, with no birds making music in its branches, a blighted and forsaken thing. But there comes at length a genial influence of shower, and sunshine, and breeze, which quickens within it the vegetative life, and covers it with the leaves and blossoms of its earlier springs. Now, Naomi's life had been to her for many years like a long winter. But this little child would bring back to her the recollections and the joys of her happier days; the blank in her heart would be filled up; she would find something to love and cherish without restraint, and this itself would be to her a well of happiness; she would remember Mahlon and Chilion in little Obed's childish sports and expanding mind; her thoughts, which had been too much turned inward upon her sorrows, would hence forth go outward upon him, and the future would not so much be a prolongation of the present as a return to her sunnier days — "He shall be unto thee a restorer of thy life," and he shall be unto thee "a nourisher of thine old age." The meaning of this is not exhausted by supposing that Naomi would never want the means of support while Obad lived, but that his affluence would be her riches. It includes in it, besides, those thousand varied acts of respect and tenderness which we are accustomed to describe by the name of kindness. In the case of persons in advanced years many sources of enjoyment are dried up, many frailties are induced, the senses are dulled, the power of motion is diminished, not a few of their companions have been removed into the other world, and they are apt to feel, in their infirmity and inaction, as if they had become useless to their generation. It is the duty of the young, and especially of the children and descendants of the aged, to endeavour to cheer them in the autumn of their life, to anticipate their wishes, to study their feelings, to make growing frailties only another reason for growing attentions, and, by kind words and kinder acts, to shed a calm sunshine on the path by which they are travelling to the tomb. Religion, and even the instincts of our human nature, command us to "stand up before the old man," and to put honour on the hoary head. And never do children appear more lovely than when they are thus seen nourishing the old age of a father or a mother. ( A. Thomson, D. D. ) Lessons from the Book of Ruth Abp. William Alexander. I. In the first place it seems to me that the Book of Ruth exhibits to us AN ETERNAL LAW OF GOD'S KINGDOM; THAT IN THE WORST AND DARKEST TIMES OF THE CHURCH GOD HAS HAD HIS OWN PEOPLE. Ever since God had a Church on earth true spiritual religion has never been utterly extinguished. Faith can always say with the apostle that there is "a remnant according to the election of grace." When God's holy dove is driven from cities and the abodes of men, that bird of sweetest note can be heard singing in remote places, even in dens and in the clefts of the rocks. II. We may learn a lesson on THE LAW OF SOCIAL LIFE. There is throughout the book a constant reference to the Levitical law. There is the goal, the redeeming kinsman. But I wish you specially to observe the beneficence of the law. I wish that some who speak of the barbarous character of the old law would take their Bibles and read the eighteenth chapter of Leviticus. You will there see that God ordained that a portion should be reserved for the poor and the stranger. The law gave a measure of wealth to the indigent. It solved in this way one of the most terrible problems of our modern society. While it did this there was an ample margin left for the exercise of private charity. The corner of the field was defined to mean a portion that in modern language would have been a poor-rate of fourpence in the pound. It was not a system of outdoor relief, for the Book of Ruth shows us that there was great delicacy to be observed in giving. Depend upon it, as the spirit of the Old Testament works, the bitter taunt will become less and less true that England is a paradise for the rich and a purgatory for the poor. III. There is AN EVANGELICAL LAW CONNECTING THIS BOOK OF THE OLD TESTAMENT WITH CHRIST JESUS OUR LORD. IV. Lastly, we learn THE LAW WHICH PERVADES THE LIFE OF EVERY TRUE BELIEVER. We may learn that our lives are not random things, and that there is no such thing as chance about the Christian's life. This story of Ruth, like every story of the highest sort, would lead us to perfect trust in Him who wants His own dear children to lift up their hands to Him when in darkness. They must wrestle in the darkness before they can face the sunrise. God seems to keep silence when we pray. We ask, and God seems not to give us the things for which we pray. Ah! but He gives us far better. ( Abp. William Alexander. ).

Benson Commentary Ruth 4:1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. Ruth 4:1 . Then went Boaz up to the gate — Where the elders sat. The Chaldee interprets it, “He went up to the gate of the house of judgment, where the Sanhedrim sat.” Behold, the kinsman came by — Providence so ordering it that he should come by thus opportunely when the matter was ready to be proposed to him. Great affairs are frequently much furthered and expedited by small circumstances. Ruth 4:2 And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. Ruth 4:2 . He took ten men — To be witnesses; for though two or three witnesses were sufficient, yet in weightier matters they used more. And ten was the usual number among the Jews in causes of matrimony and divorce, and translation of inheritances; who were both judges of the causes and witnesses of the fact. Ruth 4:3 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: Ruth 4:3 . Naomi — Both Naomi and Ruth had an interest in this land during their lives, but he mentions only Naomi, because all was done by her direction; lest the mention of Ruth should raise a suspicion of the necessity of his marrying Ruth, before he had given his answer to the first proposition. Which was our brother Elimelech’s — He calls him their brother, because he was near of kin to them. And he mentions Naomi’s return out of the country of Moab, to intimate that her poverty constrained her to sell her estate which her husband left her. Ruth 4:4 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 . Ruth 4:4-5 . I thought to advertise thee — I have had it in my mind to speak to thee about it. There is none to redeem it besides thee — That is, thou hast the first right to do so; for it is plain Boaz had a right, but it was in the second place: and if he had refused, the next kinsman would have had the right, and so on. Thou must buy it also of Ruth — According to the law, Deuteronomy 25:5 . To raise up seed — To revive his name, which was buried with his body, by raising up a seed to him to be called by his name. Ruth 4:5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. Ruth 4:6 And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it . Ruth 4:6 . Lest I mar mine own inheritance — It seems he had a wife and children already, which made him afraid to marry a poor woman with a small parcel of land, which would not provide for the children he might have by her, lest he should thereby diminish the inheritance of which he was already possessed. The Chaldee paraphrase on the passage is, “I cannot redeem it on this condition,” namely, the condition of marrying Ruth; “because I have a wife already, and do not choose to bring another into my house, lest quarrels and divisions arise in it, and I hurt my own inheritance.” Ruth 4:7 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. Ruth 4:7 . Now this was the manner in Israel, &c. — We do not know that there was any law of God enjoining any such ceremony as is here mentioned; but only it was a long-established custom to act thus in transferring one man’s right in any land to another. To confirm all things — That is, in all alienation of lands. So that it is no wonder if this ceremony differ a little from that mentioned Deuteronomy 25:9 , because that concerned only one case, but this is more general. Besides, he alleges, not the command of God, but only ancient custom for this practice. A man plucked off his shoe, and gave it to his neighbour — That is, he who relinquished his right to another did this. The reason of the custom, as Bishop Patrick observes, is plain enough, “it being a natural signification that the man resigned his interest in the land by giving to the person redeeming his shoe wherewith he used to walk in it, to the end that he might enter into it, and take possession of it himself.” Or it might signify that as he pulled off, and divested himself of his shoe, so he divested himself of that which he was about to surrender. “It is now the custom with us,” says Rabbi Jarchi, “that a handkerchief or veil be given, instead of a shoe, when we purchase any thing.” This was a testimony in Israel — This was admitted for sufficient evidence in all such cases. Ruth 4:8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. Ruth 4:9 And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. Ruth 4:10 Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my 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: ye are witnesses this day. Ruth 4:10 . Ruth the Moabitess have I purchased to be my wife — He had her by the right of the same purchase, and did not succeed into the right of a brother, as mentioned Deuteronomy 25.; for he was not a brother to Elimelech, but only a remote kinsman of the same family, who could not enjoy the land while she lived, unless he would take her with it; to whom it belonged while she lived, and was to go to her issue when she died. From the gate of his place — That is, from among the inhabitants dwelling within the gate of his city, which was Beth-lehem-judah. Ruth 4:11 And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem: Ruth 4:11 . Rachel and Leah — Amiable and fruitful. These two are singled out, because they were of a foreign original, and yet ingrafted into God’s people, as Ruth was; and because of that fertility which God vouchsafed unto them above their predecessors, Sarah and Rebecca. Rachel is placed before Leah, because she was his most lawful and best beloved wife. Which two did build the house of Israel — Were blessed with a numerous posterity. They do not mention the two handmaids, because the former were Jacob’s principal wives, whose servants bare children not for themselves, but their mistresses. Ruth 4:12 And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman. Ruth 4:12 . Like the house of Pharez — As honourable and numerous as his family was; whom, though he also was born of a stranger, God so blessed, that his family was one of the five families to which all the tribe of Judah belonged, and the progenitor of the inhabitants of this city. Ruth 4:13 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. Ruth 4:13 . Took Ruth — Which he might do, though she was a Moabitess, because the prohibition against marrying such is to be restrained to those who continued heathen; whereas Ruth was a sincere proselyte and convert to the God of Israel. Thus he that forsakes all for Christ, shall find more than all with him. Ruth 4:14 And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. Ruth 4:14 . The women said unto Naomi — After Ruth’s delivery. Which hath not left thee without a kinsman — The words may be rendered, who hath not made, or suffered, thy kinsman to fail thee; that is, to refuse to perform his duty to thee and thine, as the other kinsman did. The Hebrew ??? , goel, which we translate kinsman, properly belonged to Boaz, and not to his son who was born; and yet the women seem to speak this with a reference to the child, which probably induced the Arabic translator to render it, hath not left thee without an heir. That his name may — Hebrew, and his name shall be famous in Israel; On account of this noble and worthy action. Ruth 4:15 And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. Ruth 4:15 . A restorer of thy life — Of the comfort of thy life, such a comfort as to make thee, in some sort, young again. For they hoped the child would inherit his mother’s virtues, and particularly her affection to Naomi, which was so surpassing, that it made her a greater blessing to her than a great many children of her own body would have been. Better than seven sons — See how God sometimes makes up the want 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. Ruth 4:16 And Naomi took the child, and laid it in her bosom, and became nurse unto it. Ruth 4:17 And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. Ruth 4:17 . Her neighbours gave it a name — That is, gave her advice about his name; for it did not belong to them, but to the father or mother, to name the child. They called his name Obed — That is, a servant, meaning to express their hopes that he would nourish, comfort, and assist her, duties which children owe to their progenitors. He is the father of Jesse, the father of David — For whose sake chiefly this whole book seems to have been written, that it might be certainly known from whom he was descended, the Messiah being to spring from him; which is the reason why the following genealogy is annexed for the conclusion of this book. Ruth 4:18 Now these are the generations of Pharez: Pharez begat Hezron, Ruth 4:19 And Hezron begat Ram, and Ram begat Amminadab, Ruth 4:20 And Amminadab begat Nahshon, and Nahshon begat Salmon, Ruth 4:21 And Salmon begat Boaz, and Boaz begat Obed, Ruth 4:22 And Obed begat Jesse, and Jesse begat David. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Ruth 4:1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. THE MARRIAGE AT THE GATE Ruth 4:1-22 A SIMPLE ceremony of Oriental life brings to a climax the history which itself closes in sweet music the stormy drama of the Book of Judges. With all the literary skill and moral delicacy, all the charm and keen judgment of inspiration the narrator gives us what he has from the Spirit. He has represented with fine brevity and power of touch the old life and custom of Israel, the private groups in which piety and faithfulness were treasured, the frank humanity and divine seriousness of Jehovah’s covenant. And now we are at the gate of Bethlehem where the head men are assembled, and according to the usage of the time the affairs of Naomi and Ruth are settled by the village court of justice. Boaz gives a challenge to the goal of Naomi, and point by point we follow the legal forms by which the right to redeem the land of Elimelech is given up to Boaz and Ruth becomes his wife. Why is an old custom presented with such minuteness? We may affirm the underlying suggestion to be that the ways described were good ways which ought to be kept in mind. The usage implied great openness and neighbourliness, a simple and straightforward method of arranging affairs which were of moment to a community. People lived then in very direct and frank relations with each other. Their little town and its concerns had close and intelligent attention. Men and women desired to act so that there might be good understanding among them, no jealousy nor rancour of feeling. Elaborate forms of law were unknown, unnecessary. To take off the shoe and hand it to another in the presence of honest neighbours ratified a decision as well and gave as good security as much writing on parchment. The author of the Book of Ruth commends these homely ways of a past age and suggests to the men of his own time that civilisation and the monarchy, while they have brought some gains, are perhaps to be blamed for the decay of simplicity and friendliness. More than one reason may be found for supposing the book to have been written in Solomon’s time, probably the latter part of his reign when laws and ordinances had multiplied and were being enforced in endless detail by a central authority; when the manners of the nations around, Chaldea, Egypt, Phoenicia, were overbearing the primitive ways of Israel; when luxury was growing, society dividing into classes, and a proud imperialism giving its colour to habit and religion. If we place the book at this period we can understand the moral purpose of the writer and the importance of his work. He would teach people to maintain the spirit of Israel’s past, the brotherliness, the fidelity in every relation that were to have been all along a distinction of Hebrew life because inseparably connected with the obedience of Jehovah. The splendid temple on Moriah was now the centre of a great priestly system, and from temple and palace the national and, to a great extent, the personal life of all Israelites was largely influenced, not in every respect for good. The quiet suggestion is here made that the artificiality and pomp of the kingdom did not compare well with that old time when the affairs of an ancestress of the splendid monarch were settled by a gathering at a village gate. Nor is the lesson without its value now. We are not to go back on the past in mere antiquarian curiosity, the interest of secular research. Labour which goes to revive the story of mankind in remote ages has its value only when it is applied to the uses of the moralist and the prophet. We have much to learn again that has been forgotten, much to recall that has escaped the memory of the race. Through phases of complex civilisation in which the outward and sensuous are pursued the world has to pass to a new era of more simple and yet more profound life, to a social order fitted for the development of spiritual power and grace. And the church is well directed by the Book of God. Her inquiry into the past is no affair of intellectual curiosity, but a research governed by the principles that have underlain man’s life from the first and a growing apprehension of all that is at stake in the multiform energy of the present. Amid the bustle and pressure of those endeavours which Christian faith itself may induce our minds become confused. Thinkers and doers are alike apt to forget the deliverances knowledge ought to effect, and while they learn and attempt much they are rather passing into bondage than finding life. Our research seems more and more to occupy us with the manner of things, and even Bible Archaeology is exposed to this reproach. As for the scientific comparers of religion they are mostly feeding the vanity of the age with a sense of extraordinary progress and enlightenment, and themselves are occasionally heard to confess that the farther they go in study of old faiths, old rituals and moralities the less profit they find, the less hint of a design. No such futility, no failure of culture and inquiry mark the Bible writers’ dealing with the past. To the humble life of the Son of Man on earth, to the life of the Hebrews long before He appeared our thought is carried back from the thousand objects that fascinate in the world of today. And there we see the faith and all the elements of spiritual vitality of which our own belief and hope are the fruit. There too without those cumbrous modern involutions which never become familiar, society wonderfully fulfils its end in regulating personal effort and helping the conscience and the soul. The scene at the gate shows Boaz energetically conducting the case he has taken up. Private considerations urged him to bring rapidly to an issue the affairs of Naomi and Ruth since he was involved, and again he commends himself as a man who, having a task in hand, does it with his might. His pledge to Ruth was a pledge also to his own conscience that no suspense should be due to any carelessness of his; and in this he proved himself a pattern friend. The great man often shows his greatness by making others wait at his door. They are left to find the level of their insignificance and learn the value of his favour. So the grace of God is frustrated by those who have the opportunity and should covet the honour of being His instruments. Men know that they should wait patiently on God’s time, but they are bewildered when they have to wait on the strange arrogance of those in whose hands Providence has placed the means of their succour. And many must be the cases in which this fault of man begets bitterness, distrust of God, and even despair. It should be a matter of anxiety to us all to do with speed and care anything on which the hopes of the humble and needy rest. A soul more worthy than our own may languish in darkness while a promise which should have been sacred is allowed to fade from our memory. Boaz was also open and straightforward in his transactions. His own wish is pretty clear. He seems as anxious as Naomi herself that to him should fall the duty of redeeming her burdened inheritance and reviving her husband’s name. Possibly without any public discussion, by consulting with the nearer kinsman and urging his own wish or superior ability, he might have settled the affair. Other inducements failing, the offer of a sum of money might have secured to him the right of redemption. But in the light of honour, in the court of his conscience, the man was unable thus to seek his end; and besides the town’s people had to be considered; their sense of justice had to be satisfied as well as his own. Often it is not enough that we do a thing from the best of motives; we must do it in the best way, for the support of justice or purity or truth. While private benevolence is one of the finest of arts, the Christian is not unfrequently called to exercise another which is more difficult and not less needful in society. Required at one hour not to let his left hand know what his right hand doeth, at another he is required in all modesty and simplicity to take his fellows to witness that he acts for righteousness, that he is contending for some thought of Christ’s, that he is not standing in the outer court among those who are ashamed but has taken his place with the Master at the judgment bar of the world. Again, when a matter in which a Christian is involved is before the public and has provoked a good deal of discussion and perhaps no little criticism of religion and its professors, it is not enough that out of sight, out of court, some arrangement be made which counts for a moral settlement. That is not enough, though a person whose rights and character are affected may consent to it. If still the world has reason to question whether justice has been done, -justice has not been done. If still the truthfulness of the church is under valid suspicion, -the church is not manifesting Christ as it should. For no moral cause once opened at public assize can be issued in private. It is no longer between one man and another, nor between a man and the church. The conscience of the race has been empanelled and cannot be discharged without judgment. Innumerable causes withdrawn from court, compromised, hushed up or settled in corners with an effort at justice, still shadow the history of the church and cast a darkness of justifiable suspicion on the path along which she would advance. Even in this little affair at Bethlehem the good man will have everything done with perfect openness and honour, and will stand by the result whether it meet his hopes or disappoint them. At the town gate, the common meeting place for conversation and business, Boaz takes his seat and invites the goal to sit beside him and also a jury of ten elders. The court thus constituted, he states the case of Naomi and her desire to sell a parcel of land which belonged to her husband. When Elimelech left Bethlehem he had, no doubt, borrowed money on the field, and now the question is whether the nearest kinsman will pay the debt and beyond that the further value of the land, so that the widow may have something to herself. Promptly the goel answers that he is ready to buy the land. This, however, is not all. In buying the field and adding it to his estate will the man take Ruth to wife, to raise up the name of the dead upon his inheritance? He is not prepared to do that, for the children of Ruth would be entitled to the portion of ground and he is unwilling to impoverish his own family. "I cannot redeem it for myself, lest I mar my own inheritance." He draws off his shoe and gives it to Boaz, renouncing his right of redemption. Now this marriage custom is not ours, but at the time, as we have seen, it was a sacred rule, and the goal was morally bound by it. He could have insisted on redeeming the land as his right. To do so was therefore his duty, and to a certain extent he failed from the ideal of a kinsman’s obligation. But the position was not an easy one. Surely the man was justified in considering the children he already had and their claims upon him. Did he not exercise a wise prudence in refusing to undertake a new obligation? Moreover the circumstances were delicate and dispeace might have been caused in his household if he took the Moabite woman. It is certainly one of those cases in which a custom or law has great weight and yet creates no little difficulty, moral as well as pecuniary, in the observance. A man honest enough, and not ungenerous, may find it hard to determine on which side duty lies. Without, however, abusing this goal we may fairly take him as a type of those who are more impressed by the prudential view of their circumstances than by the duties of kinship and hospitality. If in the course of providence we have to decide whether we will admit some new inmate to our home worldly considerations must not rule, either on the one side or the other. A man’s duty to his family, what is it? To exclude a needy dependant, however pressing the claim may be? To admit one freely who has the recommendation of wealth? Such earthly calculation is no rule for a true man. The moral duty, the moral result are always to be the main elements of decision. No family ever gains by relief from an obligation conscience acknowledges. No family loses by the fulfilment of duty, whatever the expense. In household debate the balance too often turns not on the character of Ruth but on her lack of gear. The same woman who is refused as a heathen when she is poor, is discovered to be a most desirable relation if she brings fuel for the fire of welcome. Let our decisions be quite clear of this mean hypocrisy. Would we insist on being dutiful to a rich relation? Then the duty remains to him and his if they fall into poverty, for a moral claim cannot be altered by the state of the purse. And what of the duty to Christ, His church. His poor? Would to God some people were afraid to leave their children wealthy, were afraid of having God inquire for His portion. A shadow rests on the inheritance that has been guarded in selfish pride against the just claims of man, in defiance of the law of Christ. Yet let one be sure that his liberality is not mixed with a carnal hope. What do we think of when we declare that God’s recompense to those who give freely comes in added store of earthly treasure, the tithe returned ten and twenty and a hundred fold? By what law of the material or spiritual world does this come about? Certainly we love a generous man, and the liberal shall stand by liberal things. But surely God’s purpose is to make us comprehend that His grace does not take the form of a percentage on investments. When a man grows spiritually, when although he becomes poorer he yet advances to nobler manhood, to power and joy in Christ-this is the reward of Christian generosity and faithfulness. Let us be done with religious materialism, with expecting our God to repay us in the coin of this earth for our service in the heavenly kingdom. The marriage of Ruth, at which we now arrive, appears at once as the happy termination of Naomi’s solicitude for her, the partial reward of her own faithfulness, and the solution, so far as she was concerned, of the problem of woman’s destiny. The idea of the spiritual completion of life for woman as well as man, of the woman being able to attain a personal standing of her own with individual responsibility and freedom, was not fully present to the Hebrew mind. If unmarried, Ruth would have remained, as Naomi well knew and had all along said, without a place in society, without an asylum or shelter. This old-world view of things burdens the whole history, and before passing on we must compare it with the state of modern thought on the question. The incompleteness of the childless widow’s life which is an element of this narrative, the incompleteness of the life of every unmarried woman which appears in the lament for Jephthah’s daughter and elsewhere in the Bible as well as in other records of the ancient world had, we may say, a two-fold cause. On the one hand there was the obvious fact that marriage has a reason in physical constitution and the order of human society. On the other hand heathen practices and constant wars made it, as we have seen, impossible for women to establish themselves alone. A woman needed protection, or as the law of England has it, coverture. In very exceptional cases only could the opportunity be found, even among the people of Jehovah, for those personal efforts and acts which give a position in the world. But the distinction of Israel’s custom and law as compared with those of many nations lay here, that woman was recognised as entitled to a place of her own, side by side with man, in the social scheme. The conception of her individuality as of individuality generally was limited. The idea of what is now called the social organism governed family life, and the very faith that was afterwards to become the strength of individuality was held as a national thing. The view of complete life had no clear extension into the future, even the salvation of the soul did not appear as a distinct provision for personal immortality. Under these limitations, however, the proper life of every woman and her place in the nation were acknowledged and provision was made for her as well as circumstances would allow. By the customs of marriage and by the laws of inheritance she was recognised and guarded. Now it may appear that the problem of woman’s place, so far from approaching solution in Christian times, has rather fallen into greater confusion; and many are the attacks made from one point of view and another upon the present condition of things. By the nature school of revolutionaries physical constitution is made a starting point in argument, and the reasoning sweeps before it every hindrance to the completion of life on that side for women as for men. Christian marriage is itself assailed by these as an obstacle in the path of evolution. They find women, thanks to Christianity, no longer unable to establish themselves in life; but against Christianity, which has done this, they raise the loud complaint that it bars the individual from full life and enjoyment. In the course of our discussion of the Book of Judges reference has been made once and again to this propaganda, and here its real nature comes to light. Its conception of human life is based on mere animalism; it throws into the crucible the gain of the centuries in spiritual discipline and energetic purity in order to make ample provision for the flesh and the fulfilling of the lusts thereof. But the problem is not more confused; it is solved, as all other problems are, by Christ. Penetrating and arrogant voices of the day will cease and His again be heard Whose terrible and gracious doctrine of personal responsibility in the supernatural order is already the heart of human thought and hope. There is turmoil, disorder, vile and foolish experimenting; but the remedy is forward, not behind. Christ has opened the spiritual kingdom, has made it possible for every soul to enter. For each human being now, man and woman, life means spiritual overcoming, spiritual possession, and can mean nothing else. It is altogether out of date, an insult to the conscience and common sense of mankind, not to speak of its faith, to go back on the primitive world and the ages of a lower evolution and fasten down to sensuousness a race that has heard the liberating word, Repent, believe, and, live. The incompleteness of a human being lies in subjection to passion, in existing without moral energy, governed by the earthly and therefore without hope or reason of life. To the full stature of heavenly power the woman has her way open through the blood of the cross, and by a path of loneliness and privation, if need be, she may advance to the highest range of priestly service and blessing. To the Jewish people, and to the writer of the Book of Ruth as a Jew, genealogy was of more account than to us, and a place in David’s ancestry appears as the final honour of Ruth for her dutifulness, her humble faith in the God of Israel. Orpah is forgotten; she remained with her own people and died in obscurity. But faithful Ruth lives distinguished in history. She takes her place among the matrons of Bethlehem and the people of God. The story of her life, says one, stands at the portal of the life of David and at the gates of the gospel. Yet suppose Ruth had not been married to Boaz or to any other good and wealthy man, would she have been less admirable and deserving? We attribute nothing to accident. In the providence of God Boaz was led to an admiration for Ruth and Naomi’s plan succeeded. But it might have been otherwise. There is nothing, after all, so striking in her faith that we should expect her to be singled out for special honour; and she is not. The divine reward of goodness is the peace of God in the soul, the gladness of fellowship with Him, the opportunity of learning His will and dispensing His grace. It is interesting to note that Ruth’s son Obed was the father of Jesse and the grandfather of David. But was Ruth not also the ancestress of the sons of Zeruiah, of Absalom, Adonijah, and Rehoboam? Even though, looking down the generations, we see the Messiah born of her line, how can that glorify Ruth? or, if it does, how shall we explain the want of glory of many an estimable and godly woman who fighting a battle harder than Ruth’s, with clearer faith in God, lived and died in some obscure village of Naphtali or dragged out a weary widowhood on the borders of the Syrian desert? Yet there is a sense in which the history of Ruth stands at the gates of the gospel. It bears the lesson that Jehovah acknowledged all who did justly and loved mercy and walked humbly with Him. The foreign woman was justified by faith, and her faith had its reward when she was accepted as one of Jehovah’s people and knew Him as her gracious Friend. Israel had in this book the warrant for missionary work among the pagan nations and a beautiful apologue of the reconcilation the faith of Jehovah was to effect among the severed families of mankind. The same faith is ours, but with deeper urgency; the same spirit of reconciliation, reaching now to farther mightier issues. We have seen the Goal of the race and have heard His offer of redemption. We are commissioned to those who dwell in the remotest borders of the moral world under oppressions of heathenism and fear, or wander in strange Moabs of confusion where deep calleth unto deep. We have to testify that with One and One only are the light, the joy, the completeness of man, because He alone among sages and helpers has the secret of our sin and weakness and the long miracle of the soul’s redemption. "Go ye into all the world and preach the gospel to the whole creation: and lo, I am with you." The faith of the Hebrew is more than fulfilled. Out of Israel He comes our Menuchah , Who is "a hiding place from the wind and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.