Ruth 4

Ru 4:1-5.

BOAZ

CALLS INTO

JUDGMENT THE

KINSMAN.

1. Then went Boaz up to the gate of the city--a roofed building,

unenclosed by walls; the place where, in ancient times, and in many

Eastern towns still, all business transactions are made, and where,

therefore, the kinsman was most likely to be found. No preliminaries

were necessary in summoning one before the public assemblage; no

writings and no delay were required. In a short conversation the matter

was stated and arranged--probably in the morning as people went out, or

at noon when they returned from the field.

2. he took ten men of the elders of the city--as witnesses. In ordinary

circumstances, two or three were sufficient to attest a bargain; but in

cases of importance, such as matrimony, divorce, conveyancing of

property, it was the Jewish practice to have ten

(1Ki 21:8).

3. Naomi . . . selleth a parcel of land--that is, entertains the idea

of selling. In her circumstances she was at liberty to part with it

(Le 25:25).

Both Naomi and Ruth had an interest in the land during their lives; but

Naomi alone was mentioned, not only because she directed all the

negotiations, but because the introduction of Ruth's name would awaken

a suspicion of the necessity of marrying her, before the first

proposition was answered.

4. there is none to redeem it beside thee; and I am after

thee--(See on

De 25:5).

The redemption of the land of course involved a marriage with Ruth, the

widow of the former owner.

Ru 4:6-8.

HE

REFUSES THE

REDEMPTION.

6. The kinsman said, I cannot redeem it . . ., lest I mar mine own

inheritance--This consequence would follow, either, first, from his

having a son by Ruth, who, though heir to the property, would not bear

his name; his name would be extinguished in that of her former husband;

or, secondly, from its having to be subdivided among his other

children, which he had probably by a previous marriage. This right,

therefore, was renounced and assigned in favor of Boaz, in the way of

whose marriage with Ruth the only existing obstacle was now removed.

7, 8. a man plucked off his shoe--Where the kinsman refused to perform

his duty to the family of his deceased relation, the widow was directed

to pull off the shoe with some attendant circumstances of contemptuous

disdain. But, as in this case, there was no refusal, the usual ignominy

was spared; and the plucking off the shoe, the only ceremony observed,

was a pledge of the transaction being completed.

Ru 4:9-12.

HE

MARRIES

RUTH.

9. Boaz said unto the elders, Ye are witnesses this day, that I have

bought all that was . . . Chilion's and Mahlon's, of the hand of

Naomi--Although the widow of Chilion was still living, no regard was

paid to her in the disposal of her husband's property. From her

remaining in Moab, she was considered to have either been married

again, or to have renounced all right to an inheritance with the family

of Elimelech.

10. Ruth the Moabitess . . . have I purchased to be my wife--This

connection Boaz not only might form, since Ruth had embraced the true

religion, but he was under a legal necessity of forming it.

11. all the people and the elders, said, We are witnesses--A multitude,

doubtless from curiosity or interest, were present on the occasion.

There was no signing of deeds; yet was the transfer made, and complete

security given, by the public manner in which the whole matter was

carried on and concluded.

the Lord make the woman that is come into thine house like Rachel and

like Leah--This was the usual bridal benediction.

12. let thy house be like the house of Pharez--that is, as honorable

and numerous as his. He was the ancestor of the Beth-lehem people, and

his family one of the five from which the tribe of Judah sprang.

Ru 4:13-18.

SHE

BEARS

OBED.

17. Obed--means "servant."

18-22. these are the generations of Pharez--that is, his descendants.

This appendix shows that the special object contemplated by the

inspired author of this little book was to preserve the memory of an

interesting domestic episode, and to trace the genealogy of David.

There was an interval of three hundred eighty years between Salmon and

David. It is evident that whole generations are omitted; the leading

personages only are named, and grandfathers are said, in Scripture

language, to beget their grandchildren, without specifying the

intermediate links.

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