Ruth chapter 4, I'll just start reading in verse 1. Now Boaz went up to the gate and sat down there. And behold, the close relative of whom Boaz had spoken came by. So Boaz said, come aside, friend.
Sit down here. So he came aside and sat down. And he took 10 men of the elders of the city and said, sit down here. So they sat down.
Then he said to the close relative, Naomi, who has come back from the country of Moab, sold the piece of land which belonged to our brother Elimelech. And I thought to inform you saying, buy it back in the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it. But if you will not redeem it, then tell me that I may know For there is no one but you to redeem it, and I am next after you.
And he said, I will redeem it. Then Boaz said, on the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance. And the close relative said, I cannot redeem it for myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself, for I cannot redeem it.
Now, this was the custom in former times in Israel concerning redeeming and exchanging to confirm anything. One man took off his sandal and gave it to the other, and this was a confirmation in Israel.
The Sandal Transaction Confirmed
Therefore, the close relative said to Boaz, buy it for yourself. So he took off his sandal, and Boaz said to the elders and all the people, you are witnesses this day that I have bought all that was Elimelech's and all that was Kilian's and Melon's from the hand of Naomi. Moreover, Ruth the Moabitess, the widow of Malon, I have acquired as my wife to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among the brethren and from among his position at the gate. You are witnesses this day.
And all the people who were at the gate and the elders said, we are witnesses. The Lord make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel. And may you prosper in Ephrathah and be famous in Bethlehem. May your house be like the house of Perez, whom Tamar bore to Judah because of the offspring which the Lord will give you from this young woman.
So Boaz took Ruth, and she became his wife. And when he went into her, the Lord gave her conception, and she bore a son. Then the women said to Naomi, blessed be the Lord who has not left you this day without a close relative, and may his name be famous in Israel. And may he be to you a restorer of life and a nourisher of your old age.
For your daughter-in-law, who loves you, who is better to you than seven sons, has born him. Then Naomi took the child and laid him on her bosom and became a nurse to him. Also the neighbor women gave him 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. Now this is the genealogy of Perez. Perez begot Hezron. Hezron begot Ram, and Ram begot Amminadab.
Amminadab begot Nashon, and Nashon begot Salmon. Salmon begot Boaz, and Boaz begot Obed. Obed begot Jesse, and Jesse begot David. Amen.
Introduction and Summary
So as we have seen after the movement back to Judah by Naomi and Ruth, Ruth took the initiative to go glean in a field. And as chapter 2, verse 3 says, she happened to come to the field owned by Boaz. Now, we know that was just a way to alert us concerning God's sovereignty in his providence. And so Ruth comes, labors in the field.
Boaz has already heard about her. He initiates conversation with her. He does then. provide for her safety and wants her to continue to glean in his particular fields. He affords her protection and all sorts of good things.
When she returns home to Naomi, Naomi understands that he is a close relative. And then Naomi says, it's good that we have this short-term prosperity in terms of food or barley. but go to the man and present yourself to him and see what he will do." So certainly Ruth does that in Chapter 3. As a result, she then asks Boaz to provide marriage or to provide comfort and stability to her via marriage. Chapter 3 specifically she says, that she wanted him to cover her with his wing, or take your maidservant under your wing, which is an idiom or euphemism for marriage.
And so Boaz is certainly favorable to this particular ordeal, but realizes that there is a relative that is closer He has the rights of redemption before Boaz does. And so chapter 3 ends with Boaz concluding that he's going to go and try to make this thing right. And so that's what we have in chapter 4.
Resolution at the City Gate
Three things that we ought to observe. First, the resolution at the city gate. Basically, we have a legal proceeding in verses 1 to 12. Secondly, the marriage of Boaz and Ruth in verses 13 to 17.
And then finally, the chapter ends on that high note, the genealogy of David. Perhaps that is the central or most important reason for the book in the canon, to show us that during this period of the judges, even though there were dark times, there were nevertheless lights. There were Naomi. and Ruth and Boaz, certain godly people that evidence this sort of covenant love and kindness that was stipulated for Israel. But as well, in the midst of all this, God provides for Israel a Redeemer, specifically the Lord Jesus Christ, as we learn when we compare chapter 1 of Matthew's Gospel to this, but at the time David was the hero.
David was the Savior that was going to be raised up in Israel to be a godly king. So let's look at the resolution at the city gate. It breaks down into about four sections. First, the preparation for the case. the preparation for the case.
Preparation for the Case
Boaz wants to do everything on the up and up. Boaz doesn't want to go against the law of God, he doesn't want to violate other people's rights, and so he does things very legitimately. It says in verse 1, Boaz went up to the gate and sat down there, and behold the close relative of whom Boaz had spoken, came by. So we've got the two parties involved in this particular transaction.
This is the one that Boaz referred to already in chapter 3 at verse 13, verse 12 rather. He says, now it is true that I am a close relative. However, there is a relative closer than I. Again, we see God's providence.
Boaz goes to the city gate to find this particular fellow, and this particular fellow comes walking by. Was that lucky or was it haphazard? No, the Lord God is in every detail along the way bringing together Boaz and Ruth, not first and foremost so that we'll be blown away by a romantic love story in Old Covenant Israel, but first and foremost so that we'll see God's hand at work in executing this plan to bring about David and ultimately to bring about Jesus from the line of David. So he meets with this particular man.
He bids him come aside, friend, sit down here. So he came aside and sat down. And then they took 10 men elders in the city. Again, this would be necessary because this was a legal transaction.
This was official. This wasn't some rinky-dink sort of thing. This was actual legal procedure. And so the official witnesses are the participants in this procedure as specified by the law.
Verse 2, they took 10 men of the elders of the city and sat down. said sit down here, so they sat down. And then
The Facts of the Case
he presents the facts concerning the case in verses 3 to 8, the situation concerning Naomi. And there's a bit of difficulty here in verse 3. Then he said to the close relative, Naomi, who has come back from the country of Moab, sold the piece of land which belonged to our brother Elimelech. Now, probably widows did not have the right to do that.
You could not get rid of land that belonged to a certain family. The verb is sold, but the verb can also have the idea of handing something down or handing something along. Probably the arrangement that Naomi was orchestrating was not an all-out sale to get rid of the piece of land, but rather to confer it upon another so that they could use that property and make money. And that's what's going on with Boaz and with this other nearer relative.
You see, that Naomi is going to enter into this transaction means that the close relative has the right to take the land for that particular purpose. And so it's a contest, not a contest, but it is a dispute or a situation involving this one close relative. He's not even named in the narrative. and then Boaz. So it's probably not an all-out sale, but rather it is, and I learned a new word today, usufruct.
Has anybody ever heard the word usufruct? Have you heard that word? The word means the right to use and enjoy the profits and advantages of something belonging to another as long as the property is not damaged or altered in any way. So again, it's probably not an all-out sale.
I don't think that the widow in Israel had the right to do that. In fact, if you look at Numbers 27, when a man died in the line of inheritance in terms of the family, the widow isn't even mentioned there. So it's a very tenuous position to be a widow in Israel in the Old Covenant. And so we see that what Boaz ultimately wants to do in terms of marrying Ruth dramatically benefits Naomi as well.
So it's probably not a complete sale of the property, but rather Naomi's authorizing the court to give it to one of these Goels or to give it to one of these kinsmen redeemers so that they can, in turn, use it to make money. It would still stay in that particular family. It wouldn't completely transfer into another family or another tribe. either way that we understand it, it doesn't necessarily affect the interpretation of the rest of the chapter. But notice what he says, verse 3, Naomi who has come back from the country of Moab sold the piece of land which belonged to our brother Elimelech.
Verse 4, I thought to inform you saying, buy it back in the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it. But if you will not redeem it, then tell me that I may know, for there is no one but you to redeem it, and I am next after you." So he makes the legitimate offer to this closer relative. The statement then is made by Boaz.
He makes it known that he does desire this particular piece of property. He desires this transaction to go in his particular way. And then, at that point, the closer relative basically says, I will redeem it. So it sounds like a pretty good deal to this closer relative.
All there is is an acquisition of land, whether it is sold and he actually owns it, or whether he uses it to do this usufruction, or whatever the particular verbal form of that word is. So it sounds like a positive and a good deal to him. And now notice that Boaz introduces the piece about Naomi. One wonders why.
He does it in such a way. He doesn't set it forth as a package deal initially. Rather, he starts with the land. When the man says, yes, I want the land, And then he says, oh, but by the way, you need to take Ruth as well.
Then Boaz said, on the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance. Now, just the reference to buying it from her indicates that what is in view, or the language that follows indicates what is in view, is that he needs to take her as a wife. What's being appealed to here, specifically and very directly, is the Leveret Law in Deuteronomy chapter 25, the language of perpetuate the name of the dead through his inheritance. If you look down at verse 10, this is what Boaz does in terms of marrying Ruth.
He says to perpetuate the name of the dead through his inheritance. So this is what's going on. Now, as far as I can tell, this was not necessary. In other words, a close relative doesn't necessarily enter in to this levirate arrangement.
The specifics in Deuteronomy call for brothers. So what many of the commentators offer is that he's going according to the spirit of the law, not the exact letter of the law. And it may have been a development that happened in Israel that was not against the law, but certainly a consistent application of the law. If there were no brothers, then it would extend to other relatives in that family unit.
And so this is what Boaz puts forth to this closer relative. On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance. Now, this changes things significantly for this closer relative. Notice in verse 6, the close relative said, I cannot redeem it for myself. lest I ruin my own inheritance, you redeem my right of redemption for yourself, for I cannot redeem it.
Now, there's a lot of different scenarios that we might imagine how it would affect his present situation. We're not going to investigate every single one of those. But suffice it to say, as far as this man was concerned, To take the field was a win-win situation. To take Ruth and the field was a lose-lose situation.
He didn't want to jeopardize other situations that he had already going on, so he then forfeits the right of redemption to Boaz in this particular situation. And then that enters in or brings in this custom, this sandal transaction. That's kind of an interesting way to do business. Instead of a handshake or instead of signing a contract, you take your sandal off and you hand it to the partner or to the person that you're making this transaction with.
Now at the time that the author wrote the Book of Judges, this was not still in practice because it says in verse 7, Now this was the custom in former times in Israel. This is an explanation for people like us that are not in tune with this sort of a thing. This was the custom in former times in Israel concerning redeeming and exchanging to confirm anything. One man took off his sandal and gave it to the other and this was a confirmation in Israel.
If you turn back for just a moment to the Law of the Leverant in Deuteronomy 25. Deuteronomy 25. If a man does not want to enter into this particular situation, we find what the woman does, the brother's wife in this situation. 25.8. Then the elders of his city shall call him, verse 7, but if the man does not want to take his brother's wife, then let his brother's wife go up to the gate to the elders and say, my husband's brother refuses to raise up a name to his brother in Israel.
He will not perform the duty of my husband's brother. Then the elders of his city shall call him and speak to him. But if he stands firm and says, I do not want to take her, then his brother's wife shall come to him in the presence of the elders remove his sandal from his foot, spit in his face, and answer and say, so shall it be done to the man who will not build up his brother's house. And his name shall be called in Israel the house of him who had his sandal removed." Kind of an interesting way to go about things there.
The him who had his sandal removed. He didn't remove it himself in a legitimate transaction. Going back to chapter 4 in Ruth, Kyle and Dalich, because I've always wondered about this custom. I've never seen it transacted in such a way.
Whether Kyle and Dalich are absolutely right or not, it's certainly interesting what they say. The custom itself, which existed among the Indians and the ancient Germans. Now, Kyle and Dalich were German. So certainly they would know what ancient Germans did, because I certainly don't know what ancient Germans did.
The custom itself, which existed among the Indians and the ancient Germans, arose from the fact that fixed property was taken possession of by treading upon the soil. And hence, taking off the shoe and handing it to another was a symbol of the transfer of a possession or right of ownership. Makes good sense to me. I kind of understand something of the significance of the sandal transaction.
But whatever the particulars are, this is the way it was done. Again, this is a legal procedure. We need to appreciate that. Boas is doing what is necessary according to the structure in place.
This is another evidence of a man of God. He doesn't cut corners. He doesn't pare off the rough edges. He doesn't try and find the loopholes.
He doesn't try to wriggle his way through on a technicality. He goes to the court. He lays down his case. And he lets the chips fall where they may.
Now remember, as this is going on, who do you think Ruth wants to get the property? Certainly Ruth is rooting for Boaz in this whole transaction. Perhaps if she was standing with an earshot and this closer relative says, I will redeem it, her heart sung. By this time, though I've pointed out the book isn't a romantic story, or that's not, you know, sort of the main point.
Nevertheless, I'm sure there's romantic desires building. You know, I'm just against this whole idea of saying Ruth is just this wonderful, covenantal, romantic story. It's not that. But those elements were certainly present.
When you start to fall for someone, you develop feelings for them. That's all legit. She is not wanting this closer relative who she doesn't know, who she hasn't seen is a godly man, who she hasn't witnessed do great and kind things for her and Naomi. She doesn't want that.
So when this man in verse 5 says, I will redeem it, probably her heart sank and thought, I don't want to be with this particular fellow. I quite like Boaz. Boaz, though he may be a bit older, has certainly got a wing that I want to find refuge under. And so Boaz is doing everything that a godly man does.
And so in verse 8, we see, therefore, the close relative said to Boaz, buy it for yourself. So he took off his sandals. So it was done. It was legitimate.
The transaction was made and that brings us to Boaz's response in verses 9 and 10. Boaz said to the elders and all the people, you are witnesses this day that I have bought all that was a limelax and all that was gillions and melons from the hand of Naomi. Again, there's that verb bought. It could be I have taken possession of it to use it. in that way that was defined earlier.
Again, I don't think it significantly affects the interpretation. Just some people, some commentators, have observed that in Old Covenant Israel, land selling wasn't the way it was today. So we just need to appreciate that. You are witnesses this day that I have bought all that was Elimelech's and all that was Kilian's and Melon's from the hand of Naomi.
Moreover, Ruth, the Moabitess, the widow of Melon. Now we know which girls married which boys. Ruth married Melon, and Orpah was married to Kilian, just in case anybody was wondering. I wonder how they paired up together.
Well, now we know. Moreover, Ruth the Moabitess, the widow of Melon, I have acquired as my wife to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day. So he completes the land transaction with this particular fellow, the confirmation with the witnesses, and then he acquires, he has acquisition legally and entitled to that particular portion of land.
As well, he has acquired Ruth as a wife. This is something that goes along with the particulars, and he is now committed to her. Notice that he does cite this whole idea of the labyrinth marriage. I want to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren.
This is a noble and an honorable and an upright man. The other man was looking more in his financial and economic interests. than he was looking at the interests of Melon's family name. And so that brings us to the public response, verses 11 and 12. All the people who were at the gate and the elders sat.
Notice that. The elders are present. Now it says, and all the people who were at the gate. People were coming and watching and viewing and checking this sort of thing out.
This was now an interesting thing in the city. So all the people who were at the gate and the elders said, we are witnesses. The Lord make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel. Isn't that a beautiful statement?
Women come off very well in the book of Ruth. We saw in the book of Judges. When pagan culture is dominant, then we see that women suffer. Women don't do well.
They don't fare well in a situation where the pagans are at the helm. But notice this, that Rachel and Leah are the two who built the house of Israel. That's a very, very glorious statement. concerning Rachel and Leah. Of course, these were the very fruitful wives of Jacob.
In many respects, they did build the house of Israel, because God blessed them richly. And that's what the people are petitioning. That's what they desire for Boaz, is that this union with Ruth will be blessed of God and there will be progeny, there will be children. Notice what they go on to say.
They say, and may you prosper in Ephrathah. May you be blessed. A man like you, it's easy to root for a man like him. It's easy to want a man like him to be blessed.
It's easy to want a man like him to prosper because he's a godly man, and when he prospers, he does in a sense, or he does so to bring glory to God and good to others. We don't want the wicked to prosper, but we certainly want Boaz's to prosper because they do good with their prosperity. So may you prosper in Ephrathah and be famous in Bethlehem. Would Boaz be famous in Bethlehem?
Absolutely. Boaz is in the line of the Messiah. When we get to Matthew chapter 1, Boaz is inscripturated there for all times. He did become a famous man.
He did become a prosperous man. And then notice in verse 12, may your house be like the house of Perez, whom Tamar bore to Judah because of the offspring which the Lord will give you from this young woman. Now the reference there is to Genesis 38. I'm sure you're all familiar with what happened with Judah and Tamar.
Remember that Tamar had a husband named Ur. He was wicked in the sight of the Lord, and the Lord killed him. Onan was then raised up to give her progeny, to give her seed. Of course, Onan did not do what he was supposed to do.
And then it was told that she could wait for his third son, Shelah. But when Shayla had become of age, Judah did not give Shayla to Tamar. So Tamar disguised herself, pretended to be a harlot, and laid with Judah. Now, again, this is not something that we say, go thou and do likewise. but it kept the line alive.
God used that event to bless the people and to keep the line alive. That's what the reference to is in verse 12. May your house be like the house of Perez, whom Tamar bore to Judah because of the offspring which the Lord will give you from this young woman. The idea, the comparison isn't we hope that Ruth will function like Tamar and dress up like a prostitute.
No, it's the leverant marriage. It's when the nearest kin takes the woman so that progeny will result. That's what's in view here. You are a close relative.
You are the kinsman redeemer. You are going to come into union with Ruth. May God bless that the way God blessed Judah and Tamar in order to keep the line alive. and to keep the progeny going. That's the nature of the petition there in verse 12.
Marriage of Boaz and Ruth
And then that brings us, secondly, to the marriage of Boaz and Ruth. Now that I've successfully killed all the romantic overtones, you can all just say, wow, it's not exciting anymore. No, it's still exciting. It's good stuff.
This is a marriage. This is great. We ought to be happy. It's a wedding day.
Verse 13, so Boaz took Ruth, and she became his wife. And when he went into her, and that is sexual, the Lord gave her conception. Children are a gift from God. Remember the contrast here.
What happens in chapter 1 when Ruth marries Malon? They dwell in Moab for 10 childless years. God is sovereign. He opens the womb.
He closes the womb. The author wants you to understand that. He wants you to get that. He wants you to realize that God is sovereign over the womb.
When he went into her, the Lord gave her conception, and she bore a son.
The Women's Blessing of Naomi
Notice then the blessing of the women in verses 14 and 15. A lot of people involved in people's lives at this particular time. You're in a court case, people happen by and they listen, they pay attention, they want to know what's going on. and then they make petition to the Lord on your behalf. Same sort of thing after this marriage ceremony.
Verse 14, then the women said to Naomi, blessed be the Lord who has not left you this day without a close relative and may his name be famous in Israel. They want people to remember godly men. This is good. We ought to think the same way.
We want the names of godly men to be famous in Canada. We want the names of godly men, not like these celebrity preachers who have their faces on coffee cups or you know make big salaries or go on tour. That's not the kind of fame. But the idea that this was a godly man who did what was right.
Every day he got up, he was faithful, he loved Ruth, he gave her a good home, he secured life for Naomi. All these sorts of things. This is what the people want. A good name is a blessing and a heritage and a rich reward from the Lord.
And this is what they pray. May his name be famous in Israel. Verse 15. And may he be to you a restorer of life and a nourisher of your old age.
Now the pronouns there would indicate that it was either Boaz or it could even be Yahweh. May he be to you a restorer of life and a nourisher of your old age. But I think it's better understood as Obed. For your daughter-in-law who loves you, who is better to you than seven sons, has born him.
It's Obed that's going to be the restorer. It's Obed that's going to bring the comfort. It's Obed that's going to be that sign, symbol, and token of Naomi's security and prosperity and blessing. This is God turning things around completely for Naomi.
This is the idea that's in view here. May he be to you a restorer of life and a nourisher of your old age. And then this,
Love as Covenant Commitment
for your daughter-in-law who loves you. Isn't that beautiful? Who loves you. We've got to think about love for just a moment.
Bloch reminds us, whereas modern definitions of love tend to view the word as an emotional term, in the Old Testament, love is fundamentally an expression of covenant commitment. Now I'm really killing the romance, aren't I? What do you mean it's not all this syrupy, sappy, feely, gushy, ushy stuff? No, it's not.
Certainly there's emotional attachment or there's emotions that accompany such things, but the root or the fundamental idea, I think Bloch is right on. Whereas modern definitions of love tend to view the word as an emotional term, in the Old Testament love is fundamentally an expression of covenant commitment, the kind of devotion to which Ruth had given such eloquent verbal expression in chapter 1, verses 16 and 17. It's not just this emotion, it's not just this eww, it's this idea that I am committed to this person, I am engaged in this covenant, and I am going to do him good all the days of his life. And this is what is said concerning Ruth with Naomi.
For your daughter-in-law who loves you, who is better to you than seven sons, has born him. Now, seven, as probably you all know or have heard, is the number of completion. The best family you could possibly have in Old Covenant Israel would be to have seven sons. Sorry, ladies, but that's just the way it was.
If a man had seven sons, that was a perfect family. What are they saying? They're saying Ruth the Moabitess, this one woman that comes from paganized Moab, who left Chemosh, her god, to come and attach herself to Israel and call them my people. This one is better to you than seven Israelite boys.
This Ruth is a godly woman. This Ruth has demonstrated head and shoulders what it means to be a good Israelite. It's unfortunate that a Moabitess has to come and teach the Israelites what covenant fidelity looks like. It's unfortunate, but it is a blessed reality that God uses this woman from this land to bring blessing to this family in Israel and to display for all the city to see, as we saw in chapter 3, what a virtuous wife, what a virtuous woman looks like.
She is a Proverbs 31 woman living amongst them and her pedigree ultimately isn't even Israelite. Truly, truly amazing. Then verse 16, then Naomi took the child and laid him on her bosom. Bosom here ought not to be understood as breast.
The idea with reference to nursing, a nurse to him, this doesn't mean that old Naomi started to give nurse to this little baby. The idea is that she held him, she loved him, she cuddled him, right? That's what you do when you have a baby, you cuddle them. There's my non-romantic, non-loving.
You don't just hold the baby out like that. You can embrace and hug and nourish. I remember seeing Pastor Barcelos one time. That's how he was holding one of his kids.
I'm like, dude, you can love that kid and hug it. He did. Just that one time I saw him holding one of his little kids like that, and it just struck me as funny. It's like, dude, hug her.
Hug him. You can do that. Anyway, so this is what's in view. Naomi took the child, laid him on her bosom, and became a nurse to him.
Again, the reference to bosom and nurse suggests breastfeeding. It really shouldn't. Bosom means embrace, and nurse probably means nanny, grandma, nana. She became that to this precious little Obed.
Again, Bloch makes a couple of excellent observations here. in a world, speaking of Naomi's, previously characterized by famine, barrenness, and death. There is birth and new life here. Imagine the turnaround for Naomi. I mean, she's come to this city saying, do not call me Naomi, because my life is anything but pleasant.
In fact, call me Mara, because my life is bitter. Bitterness is my portion. Truly, what we see is God. turning things around in this woman's life. Now she's embracing Obed, which means servant or serving one.
And there's no L attachment there, so it doesn't mean necessarily servant of Yahweh. It can bear that meaning to be sure, or servant of God. But servant or serving one, probably to Naomi. She's, or he's her little grandson that's gonna look out for Nanny all of his days.
And then Block says this, the image of this woman taking the child in her arms must also be seen against the backdrop of her previous experience. She had not only had her bread basket emptied by famine, in the deaths of her husband and sons, her bosom had also been emptied of her men. And now it's filled again by our good and our gracious God who's provided Obed, this serving one to her. And then verse 17, also the neighbor women gave him a name saying, there is a son born to Naomi.
This does not mean that the neighbor women came up with Obed. probably Boaz and Ruth came up with Obed and the neighbor women simply affirm it and probably shout it or announce it or do whatever neighbor women did in Old Covenant Israel at that time. And then verse 17b, and they called his name Obed. He is the father of Jesse, the father of David.
The Genealogy of David
And this is where the book converges. This is what the book, is bringing us to understand, and that brings us finally to the genealogy. Now this is the genealogy of Perez. Who was the father of Perez?
Judah. He was the lion of the tribe of Judah. Jesus must come from Judah. And Judah is the father of Perez by Tamar.
Perez begot Hezron. Hezron begot Ram. Ram begot Aminadab. Aminadab begot Nashon, Nashon begot Salmon, Salmon and Rahab begot Boaz, Boaz and Ruth begot Obed, Obed begot Jesse, and Jesse begot David.
The champion of Israel has in his roots Ruth, the Moabitess. Tamar, who dressed herself up like a prostitute in order to lie with Judah. In his line, he's got Rahab, the harlot, who proselyted or converted into Old Covenant Israel. There are parallels to this genealogy in 1 Chronicles 2, verses 12-15.
Matthew 1, verses 2-6 follows this exactly and precisely. What we have in Matthew is it starts from the bottom and goes to the top. What we have in Luke is it starts from the top and goes down to the bottom. Some differences, not because there are mistakes, but because there is a different theological element that is being brought out by both Matthew and Luke.
But when we go to Matthew's gospel, we see this rehearsed specifically, not just concerning David, but concerning the Lord Jesus Christ. And I'll quote again John Gill. I've gotten a lot of use out of this quote, but I think if we understand this, we understand the book of Ruth. The principal design of the Book of Ruth is to give the genealogy of David. whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is all of Scripture." That's a great phrase.
That's something that, you know, the aim and scope of Scripture. That's Jesus Christ. And then he says, and whereby it appears that he sprung from both Jews and Gentiles, and is the Savior of both, and there is a good foundation for both to hope in him. and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Daniel Bloch, last statement concerning this book, he says, for as the genealogy of Matthew 1 indicates, one greater than David comes from the loins of Boaz.
In the dark days of the judges, the foundation is laid for the line that would produce the Savior, the Messiah, the redeemer of a lost and destitute humanity. Isn't that beautiful? You come out of Judges, and what do we have at the end of Judges? Bleakness, blackness, darkness, right? 17 and 18 is the religious apostasy in the tribe of Dan. 19 to 21 is the moral degeneracy of the tribe of Benjamin.
It is depressing. it looks bad, it looks dark, it looks bleak. Then we come into this book of Ruth and it's like there is light in the promised land. And not only because there's godly persons involved in this situation, but because a godly person is born to them. Obed, and then we have Jesse, and then we have David.
And we have the line of Messiah in place for when the New Testament comes and the Lord Jesus is on the scene.
Summary Observations
So in terms of some summary thoughts or summary observations, these things we ought to remember.
Faithfulness of God's People
We have seen in this book first the faithfulness of God's people. It is good to appreciate that. Now, they're not the main character in this book. God is.
But we ought to take the time to appreciate and to recognize Naomi is looking out for Ruth. Naomi is a godly woman. Naomi's theology in Chapter 1, she ascribes the affliction to the Lord. By the time we get to Chapter 4, people are blessing her. pronouncing her blessed, and we can only imagine that she is reveling in it, reminds us of Job when Job says to his wife, shall we accept the good and not adversity from God?
Naomi understood theologically the providence of God. Sometimes it comes by the way of affliction. Other times it comes by a blessed little grandson named Obed that I can welcome into my bosom. Naomi's a godly person in this book that we ought to recognize.
Secondly, Ruth. Ruth's confession in chapter one is fleshed out in the remainder of the book. Remember last week we saw in chapter three that Boaz is able to say the entire city knows that you're a virtuous woman. The entire city knows what you're made of.
The entire city watching you in your day in, day out operations realizes that you are the kind of person that exhibits this covenant loyalty in the nation of Israel. And then we certainly have seen nothing bad about Boaz. Not one inkling, not one shadow, not one blemish on the man whatsoever in the book. He is, in all respects, in terms of the report that we have in the book of Ruth, wholly harmless and undefiled.
He is typical of the Lord Jesus Christ. He does point us forward to one who will redeem. In my own notes, I've entitled Chapter 3, The Plan of Redemption, and Chapter 4, The Application of Redemption. You see, Naomi has the plan in Chapter 3.
Boaz responds favorably to it. Chapter 4 is the application of that plan. And I see the work of Christ that way. There's a plan, and there's application.
And the Lord Jesus carries that out. So each of the persons that major in this book, each of them are faithful. Each of them are godly. And while we see in the book of Judges some dark times, we see in the book of Ruth some very light and very blessed times.
The Mercy of God
As well, secondly, we see the mercy of God. We ought not to miss that, not necessarily the sovereignty, that's another observation, but his mercy, his kindness. No wonder Naomi and Ruth and Boaz model these principles because they have God as the exemplar. They have God showing this kind of covenant hesed or mercy or kindness to these people.
Naomi is cared for every step of the way. Even when she doesn't recognize it in chapter 1 and thinks her life is only bitterness, she has standing next to her one of the sweetest, most loving, most wonderful people in the world. Ruth was a gift given by God to Naomi. And the women in Israel recognize this as well.
And I know that Naomi did by this time as well. Verse 15 in chapter 4, for your daughter-in-law who loves you, who is better to you than seven sons is born in." That's not only a compliment to Ruth, but it's kind of a dig at the sons of Israel. I mean, come on. This one woman is better than seven sons in Israel.
God's mercy to Naomi is conspicuous. Secondly, consider God's mercy to Ruth. Ruth is godly. Ruth is good.
Ruth is a holy person. But Ruth was an idolater worshipping Gemash in the land of Moab. Praise God for Malon. Praise God that Ruth fell into the family of Elimelech.
Praise God for Ruth that she was able to come into contact with Naomi, a person who worshipped Israel's God, a person who confessed Israel's God. It was a blessing for Ruth as well to come into contact with Naomi. See, it's reciprocal. Naomi benefits from this transaction, but so does Ruth.
If she had not met Naomi, if she had not married Malon, who knows what would have happened to her in terms of the man that she married in Moab and would continue to worship Chemosh. As well, we see the kindness of God to Boaz. Boaz is an older man. He gets a young wife.
He has progeny. He has a son. His name is now famous in Israel. These are blessings from God given to this man, Boaz.
Boaz is in Ruth conspicuously. He's in Matthew's gospel. forever, Luke's gospel, forever, to the end of the age. The things prayed for and wished for or petitioned for with reference to Boaz have all come to fruition. And then we see the mercy of God displayed to Jew and Gentile.
In this book of Ruth, because of David, because of David's son, there is mercy displayed to Jews and Gentiles through the person and work of the Lord Jesus Christ.
The Sovereignty of God
We have seen the sovereignty of God. Every event, every detail, everything that transpires in this book happens according to plan. That, the closer relative, didn't want the land after he heard about Ruth. Ruth just happened to come to the place that Boaz owned.
Every step of the way, God is in it. Every step of the way, in the ordinary, normal, day-in and day-out events. the Lord God Most High is involved in their lives. And then finally, the redemptive plan of God is seen conspicuously in this genealogy. And again, the author at the particular time probably didn't realize the significance at this point.
It would come fully in Matthew 1. It would come fully in Luke chapter 3. We know why David is in this particular book. And this is a great way to end the book of Ruth, because you enter into Samuel and 2 Samuel.
And guess who's the conspicuous hero throughout those two books? David, Obed's son. Not Obed's direct son, but Obed certainly in the line there. So that, the book of Ruth.
I hope that God will bless it to us. I know that I have benefited in learning some things that I never knew before, not least of which is that word. I don't know that I'll ever use it again. I never knew that word.
I like learning new words.
Closing Prayer
Anyways, let's close in prayer. Our Father, we thank you for this book. We thank you for the conspicuous display of God's sovereignty in the midst of the lives of these people. Thank you as well for the lives of these people and what it teaches us concerning faithfulness and love and fidelity and just being godly men and women.
Help us to apply these lessons in our lives. Help us as men to be faithful men like Boaz. Help the ladies here to be women like Ruth and Naomi. And God grant us grace to do so for your glory and for the good of those in the covenant community with us and outside of the church.
Help us to do good to men as well. We also thank you for the redemptive plan set in motion in Genesis chapter 3. We thank you for the promise made to Abraham in Genesis chapter 12. We thank you for all of the subsequent promise given, and then the fullness of the times, the coming of the Lord Jesus Christ to effect these things.
We praise you for Him. We thank you for the Gospel. We thank you that you have included us in your redemptive plan. We ask that you would go with us now and watch over us, bless this remainder of the week, and bring us together on the Lord's Day to worship you.
And we pray through Christ our Lord. Amen.