Ruth Chapter 4
Ruth 4:1–2 (NKJV):
"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 ten men of the elders of the city, and said, 'Sit down here.' So they sat down."
The final chapter of Ruth opens with Boaz taking immediate, decisive action in his role as kinsman-redeemer. The phrase “Boaz went up to the gate” signifies not only geographical ascent but also a moral and social elevation — he steps forward into public responsibility as a man of integrity and leadership.
The city gate was the traditional place where legal and civil matters were settled in ancient Israel. According to Deuteronomy 25:7–10, the city gate was the required setting for matters concerning levirate marriage and redemption of land. It functioned as a civic courtroom where the elders would witness transactions, binding agreements, or legal judgments.
"Her husband is known in the gates, when he sits among the elders of the land." (Proverbs 31:23, NKJV)
This proverb, which speaks of the virtuous woman’s husband, aligns well with Boaz — a man of noble reputation, respected at the city gates, and known for his godliness and uprightness.
As Boaz takes his seat, the close relative — the nearer goel — just so happens to pass by. The divine providence of this “chance” encounter should not be overlooked. The Hebrew text uses an idiomatic phrase for “friend” (literally peloni almoni), a way of avoiding naming the man — not out of ignorance but out of purposeful anonymity. As Poole observed, his unwillingness to preserve Elimelech’s name results in his own name being omitted from the biblical record — a subtle but powerful judgment.
“The memory of the righteous is blessed, but the name of the wicked will rot.” (Proverbs 10:7, NKJV)
Boaz then gathers ten men of the elders, which fulfills the requirement for establishing legal validity in the sight of the people (compare with Deuteronomy 19:15, which emphasizes the need for multiple witnesses). In rabbinic tradition, ten men also represent a minyan, the minimum required number for public acts of worship or significant decisions. Whether this tradition was formally established at this time or not, Boaz’s decision to seat ten elders reveals his desire for transparency, honor, and legal credibility in everything he does.
What we see in these opening verses is not just Boaz’s cleverness, but his righteous character. He does not attempt to manipulate the situation behind closed doors. Though he desires Ruth, he follows the law of God. He honors the proper order, even if it means the possibility of losing her to another.
Boaz is a type of Christ, the greater Redeemer, who also fulfilled the law in its entirety before claiming His bride — the Church. Jesus did not bypass the law or cut corners to redeem us. He fulfilled the righteous demands of the law (Romans 8:3–4) and satisfied every legal requirement (Galatians 4:4–5).
"But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons." (Galatians 4:4–5, NKJV)
Boaz’s public integrity and legal precision echo the righteousness of the ultimate Redeemer who operates both within the law and above it. This moment at the gate sets the stage for Ruth’s redemption, but also highlights God's providence in orchestrating every step through obedient vessels like Boaz.
Ruth 4:3–4 (NKJV):
“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.’”
In this part of the narrative, Boaz presents his legal case before the elders of Bethlehem. He begins with the matter of land, not marriage, wisely appealing first to the most attractive element — the opportunity to acquire property. He informs the nearer kinsman that Naomi, recently returned from Moab, had possession of a parcel of land that had belonged to Elimelech, her deceased husband. The phrase “sold the piece of land” is best understood in terms of her relinquishing the rights to it — likely during her sojourn in Moab — and now it lay open to redemption.
Boaz’s speech reflects the provisions set forth in the Law of Moses regarding the goel, or kinsman-redeemer. According to Leviticus chapter twenty-five, God instructed Israel that when land was sold by reason of poverty, it was not to be permanently lost:
“If one of your brethren becomes poor, and has sold some of his possession, and if his redeeming relative comes to redeem it, then he may redeem what his brother sold” (Leviticus 25:25, NKJV).
This law preserved the tribal and family inheritance structure established in Joshua’s time. Every piece of land was linked to a family and was not to be permanently alienated. The kinsman-redeemer had a legal duty to step in on behalf of his clan and ensure the continuity of family possession and blessing.
Boaz speaks diplomatically but decisively. His words — “If you will redeem it, redeem it” — are firm and clear. He frames the issue as a matter of immediate legal action, placing the decision squarely on the closer kinsman’s shoulders. With no mention yet of Ruth, and with property on the line, the closer relative quickly agrees, saying, “I will redeem it.” From a purely financial and practical perspective, this appears to be an attractive transaction. It involves no apparent risk, only gain.
However, this sudden turn would have pierced the hearts of Naomi and Ruth. The man’s agreement to redeem the land seemed to signal the end of their hope that Ruth might be married to Boaz, a man of valor, kindness, and faith. Yet Boaz remains composed. He knows that this nearer kinsman is unaware of the full weight of the responsibility that comes with the redemption. According to Deuteronomy chapter twenty-five, verse five, the goel must also marry the widow of the deceased in order to raise up children in his name:
“If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her.” (Deuteronomy 25:5, NKJV)
Thus, Boaz sets the stage. He follows the law meticulously, honors God openly, and demonstrates wisdom and patience in resolving the matter properly. As a type of Christ, Boaz models the righteousness of a Redeemer who operates within the law, yet is prepared to go further in self-sacrifice than others are willing.
Ruth 4:5 (NKJV):
"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.'"
This verse marks the turning point in the legal proceedings at the city gate. After the nearer kinsman expressed his willingness to redeem the land, Boaz unveiled the full extent of the obligation. Boaz explained that redeeming the field was not an isolated financial transaction but was inextricably tied to the Levirate duty — the responsibility to perpetuate the name of the deceased through marriage to his widow. In this case, that widow was Ruth the Moabitess.
By calling her “Ruth the Moabitess,” Boaz highlighted her ethnic background — not to shame her, but to emphasize the sacrificial nature of the decision before the redeemer. It reminded all listening that Ruth was not an Israelite by birth, though she had become one by faith (see Ruth 1:16–17). This detail would carry cultural and perhaps social hesitation for the nearer kinsman, as marrying a Moabite might bring public criticism or inheritance complications.
The phrase “to perpetuate the name of the dead through his inheritance” refers to the principle of raising up a child in the name of the deceased husband so that his lineage and family portion would not vanish from Israel. This was a vital part of Mosaic Law, as seen in Deuteronomy 25:6 (NKJV):
“And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel.”
This requirement made the transaction far more than economic; it was sacrificial. The redeemer would invest personal resources — including taking Ruth as a wife, supporting her, and possibly bearing children — without gaining exclusive rights to the inheritance. Any child born of the union would legally inherit in the name of Mahlon, Ruth’s deceased husband (Ruth 4:10), not the redeemer himself.
Boaz’s wisdom is seen in how he presented this information. He allowed the nearer kinsman to reveal his willingness to redeem the property first, and only after that did he bring up the additional obligation of marrying Ruth. This approach was not deceptive, but strategic. Boaz followed the law openly but ensured that the cost and commitment were fully understood. He was prepared to redeem Ruth and the land, not for personal gain, but because of love, duty, and righteousness. In this, Boaz once again acts as a type of Christ — willingly embracing the full burden of redemption.
Ruth 4:6 (NKJV):
“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.’”
This verse records the pivotal moment when the nearer kinsman publicly declines his legal right — and duty — as goel (kinsman-redeemer). While initially willing to redeem the land, he withdraws upon learning that marriage to Ruth the Moabitess and the raising of a child in Elimelech’s family name would be required. His reason is stated plainly: “lest I ruin my own inheritance.”
This refusal indicates his concern about complicating or endangering the inheritance he had already established. If he were to marry Ruth and father a son, that son would legally carry on the name of Mahlon (Ruth’s deceased husband), not his own, and might even inherit land from the man’s existing estate. This would affect his own lineage and the property divisions among his current heirs. In effect, the act of redemption would come at a personal cost that he was unwilling to pay.
His concern also likely stemmed from the social and familial upheaval such a marriage might cause. Given the historical context, the man was possibly already married, and marrying Ruth could have introduced household discord and confusion over future inheritance rights — especially since Ruth was a Moabite, a Gentile widow.
Theologically, this verse highlights a core principle of biblical redemption: the cost of redemption is significant and cannot be taken lightly. The nearer kinsman was unwilling to jeopardize his own estate and legacy to redeem Ruth — but Boaz was willing. This foreshadows Christ, who, though under no obligation, willingly paid the full cost of redeeming His bride, the Church (see Ephesians 5:25: “Christ also loved the church and gave Himself for her”).
The repeated statement, “I cannot redeem it,” and the concession, “You redeem my right of redemption for yourself,” signaled a legal transfer. According to the custom outlined in Deuteronomy 25:7-10, when a man declined his duty to perform the levirate obligation, it was not only shameful but also required a formal public acknowledgment. Though the specific ritual of removing the sandal (which appears in the next verses) varied by period, the essence remained the same: the man officially relinquished his rights and responsibilities.
In this passage, we see the providence of God. Just when it seemed Ruth might be lost to another man, God’s plan unfolded through Boaz’s wise actions. As with many aspects of divine redemption, the outcome was not the result of chance, but of character, obedience, and sacrificial love.
Ruth 4:7-8 (NKJV):
“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. Therefore the close relative said to Boaz, ‘Buy it for yourself.’ So he took off his sandal.”
This passage records the official transaction where the unnamed nearer kinsman publicly relinquishes his redemption rights and transfers them to Boaz. The act of removing the sandal and giving it to another man was a culturally recognized legal symbol of transfer, binding the agreement publicly and permanently. In this case, it marked the transfer of both the land of Elimelech and the responsibility to marry Ruth in order to raise up offspring for the deceased.
Verse 7 Explanation:
The phrase, “Now this was the custom in former times in Israel...” indicates that even by the time the Book of Ruth was written, this ceremonial act had become somewhat outdated. The historical footnote ensures that future generations, unfamiliar with the tradition, would understand the legal force behind the action. The custom comes from Deuteronomy 25:7-10, where if a man refused to marry his deceased brother’s widow, he would remove his sandal and be publicly shamed by being spat upon by the woman. However, that public rebuke was tied to a refusal to carry on the deceased brother’s name — which was seen as a moral failure. In this case, the nearer kinsman’s refusal wasn’t morally reprehensible; it was a practical matter of not wanting to endanger his own estate. Therefore, the spitting part of the ceremony was omitted, but the removal of the sandal still served as a binding legal symbol.
Verse 8 Explanation:
When the close relative said, “Buy it for yourself,” and removed his sandal, this was a formal, legal act of surrender. By this symbolic gesture, Boaz was given not only the land but the full legal right to act as kinsman-redeemer to Ruth. In the public eye — especially with the ten elders present — this meant the matter was settled according to the Law.
Baptist Theological Insight:
The sandal exchange signifies transfer of authority and responsibility, emphasizing the importance of legal and public validation in covenant matters. This reflects the integrity of Boaz, who didn’t rush into marriage with Ruth behind closed doors, but followed due process under God’s law. Boaz provides a biblical model of upright manhood: sacrificial, wise, and law-abiding.
Ultimately, this moment anticipates the coming of Christ — our true Redeemer — who fulfilled every legal requirement to redeem His bride, the Church. Just as Boaz did not cut corners or take Ruth unlawfully, Christ fulfilled all righteousness before securing our redemption (see Matthew 5:17, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.”).
Ruth 4:9-10 (NKJV):
"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 Chilion’s and Mahlon’s, from the hand of Naomi. Moreover, Ruth the Moabitess, the widow of Mahlon, 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.'"
Exposition with Baptist Theology:
In these verses, Boaz makes a formal declaration before the city elders and all the people gathered at the gate. His actions fulfill the legal and redemptive duties of a kinsman-redeemer (goel) according to the Mosaic Law (see Leviticus 25 and Deuteronomy 25:5-10). He announces two acts of redemption: first, he redeems the land that belonged to Elimelech and his sons; second, he takes Ruth the Moabitess as his wife to continue the family line through Mahlon.
Theologically, this emphasizes the preservation of lineage and inheritance in Israel, crucial not only for tribal identity but for messianic significance. By securing Ruth as his wife, Boaz acts as a type of Christ—redeeming both land (creation) and bride (the Church). The language "that the name of the dead may not be cut off" reflects the value God places on posterity, memory, and covenant continuity within His people.
Boaz’s statement "You are witnesses this day" underscores the importance of public, covenantal accountability. In Baptist theology, marriage is not a private agreement but a public covenant before God and man. It is binding and recognized by both ecclesiastical and civil authorities. The public declaration at the gate resembles what Baptists today affirm through the institution of public vows in a church setting, where the local assembly witnesses and affirms the marriage covenant.
Ruth’s faith and submission to the God of Israel are rewarded richly here. She has gone from a widowed foreigner to the honored wife of a prominent, godly man—Boaz. This illustrates a recurring biblical theme: when a person submits to God's will and order, God honors and blesses in His perfect timing (cf. Psalm 37:4 – “Delight yourself also in the LORD, and He shall give you the desires of your heart.”).
This passage is also a powerful defense against the modern tendency to minimize the importance of public marriage commitments. As Boaz didn’t pursue Ruth in secret, but rather followed God's prescribed order with integrity, believers today are called to pursue marriage with the same respect for God’s law, the testimony before others, and covenantal commitment.
Ruth 4:11–12 (NKJV):
"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.'"
Exposition with Baptist Theology:
These verses capture the enthusiastic blessing pronounced by both the elders and the people—uniting civic authority and communal joy in celebration of Boaz and Ruth’s union.
“We are witnesses” – This declaration formally seals the legal and public nature of the marriage covenant. In Baptist ecclesiology, witnesses are essential in affirming and holding accountable the public vows made in marriage, mirroring the principle of church members observing covenant commitments within the body of Christ. This is also reminiscent of the idea in Hebrews 13:4 — “Marriage is honorable among all.”
“The LORD make the woman who is coming to your house like Rachel and Leah” – This prayer ties Ruth, a Moabitess, to the revered matriarchs of Israel. It is both inclusive and prophetic, signifying that although Ruth is not an ethnic Israelite, she is fully welcomed and embraced within God’s covenant people through faith and obedience. In Baptist theology, this anticipates the New Testament inclusion of Gentiles into the family of God—not by blood, but by faith, as Paul outlines in Romans 4 and Galatians 3:7.
Rachel and Leah are specifically called those “who built the house of Israel,” emphasizing the importance of godly motherhood and generational faithfulness. In Scripture, childbearing in the context of covenant marriage was a sign of God’s favor and a means of blessing future generations. Ruth, now married to Boaz, is being recognized as the potential mother of a line of spiritual and national significance.
“May you prosper in Ephrathah and be famous in Bethlehem” – The witnesses pronounce a blessing of prosperity and reputation on Boaz, centering in the land of his inheritance. Unbeknownst to them, their words were deeply prophetic, because from this marriage would come David the King, and later, Jesus Christ, born in Bethlehem (see Micah 5:2 and Matthew 2:1). This blessing again foreshadows God’s providential plan through faithful obedience.
“May your house be like the house of Perez, whom Tamar bore to Judah” – This is a deliberate and striking reference. The story of Tamar and Judah (Genesis 38) is one of scandal transformed by God’s sovereign grace. Tamar, like Ruth, acted boldly within the bounds of covenant custom to secure the family line. Perez was born of that union and became a key ancestor in the line of David. Notably, both Tamar and Ruth were Gentiles brought into the Messianic line—Tamar a Canaanite, Ruth a Moabite. This illustrates that God’s redemptive plan reaches beyond national and ethnic borders, forming a pattern fulfilled ultimately in Christ.
From a Baptist theological lens, this passage reaffirms several core truths:
Covenantal faithfulness, as seen in Boaz and Ruth, is honored by God and results in generational blessing.
Public covenant marriage, affirmed by witnesses and rooted in biblical order, is the proper model of union.
The providence of God works through ordinary obedience and love, aligning with Romans 8:28 — “And we know that all things work together for good to those who love God.”
God uses broken stories for glorious purposes—Perez’s and Ruth’s stories are reminders that redemption often comes through what man would consider disqualified or messy paths.
Ruth 4:13 (NKJV):
“So Boaz took Ruth and she became his wife; and when he went in to her, the LORD gave her conception, and she bore a son.”
Ruth 4:14–16 (NKJV):
“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 borne him.’ Then Naomi took the child and laid him on her bosom, and became a nurse to him.”
Exposition (C. Happily Ever After)
Verse 13 — “So Boaz took Ruth and she became his wife”
This final movement in the book of Ruth completes a redemptive arc that began in sorrow and ends in joy. The marriage between Boaz and Ruth is not just romantic; it is a fulfillment of God’s providential plan. Boaz, as the kinsman-redeemer, willingly takes Ruth, a Moabitess, into the covenant people of God through marriage, showing that faith and obedience, not bloodline alone, determine inclusion in God’s redemptive work (cf. Romans 9:6-8). In Baptist theology, this reflects the doctrine of spiritual adoption — that outsiders become insiders through grace and faith.
“The LORD gave her conception”
This is a theologically weighty phrase. Scripture doesn’t say “she got pregnant,” but that the Lord gave conception. Children are not accidents or mere products of biology, but gifts from the sovereign God (cf. Psalm 127:3 – “Behold, children are a heritage from the LORD”). Ruth had previously been barren in her first marriage (Ruth 1:4-5), but now, by the Lord’s will, she conceives. This affirms the Lord’s direct involvement in human life and His power over the womb (cf. Genesis 30:22).
Verse 14 — “Blessed be the LORD, who has not left you this day without a close relative”
This heartfelt praise comes from the women of Bethlehem, expressing how God has graciously provided a redeemer not only for Ruth, but for Naomi. The focus shifts back to Naomi because the book began with her tragic loss — husband, sons, and future — and ends with her restored through this child.
“May his name be famous in Israel”
This prayer has a prophetic dimension. Indeed, the child’s name — Obed, father of Jesse, grandfather of David — would be forever remembered in Israel. And from David’s line, the Messiah would come (Matthew 1:5–16). This affirms the messianic hope embedded within the line of Boaz and Ruth, ultimately fulfilled in Jesus Christ.
Verse 15 — “And may he be to you a restorer of life and a nourisher of your old age”
This child is not only a continuation of Elimelech’s line but also a means of personal restoration for Naomi. This blessing echoes the hope of revival and sustenance for one who had previously considered herself cursed. God is seen here as the One who restores what was lost (cf. Joel 2:25 — “So I will restore to you the years that the swarming locust has eaten”).
“For your daughter-in-law, who loves you, who is better to you than seven sons”
In Israelite culture, sons were seen as a source of strength, inheritance, and name preservation. But here, Ruth’s sacrificial love and covenant loyalty (Hebrew: hesed) to Naomi surpasses even the idealized image of “seven sons,” which was considered the perfect family blessing (cf. 1 Samuel 2:5). This affirms a deep biblical truth: love and covenant faithfulness are of greater value than sheer numbers or tradition.
Verse 16 — “Then Naomi took the child and laid him on her bosom, and became a nurse to him”
This deeply maternal image shows Naomi fully restored — from bitter to blessed (cf. Ruth 1:20–21). Naomi had said she was empty, but now her arms are full. The term “nurse” here likely means caretaker or adoptive grandmother, symbolizing intimacy, restoration, and belonging.
In Baptist theology, this closing scene speaks to:
Redemption and Restoration — No one is too far from God’s restoring hand. Naomi’s sorrow was not the end of her story. The same is true for all who return to the Lord.
God’s Sovereignty Over Life — Conception, marriage, and providential timing are all under the Lord’s hand. He orchestrates even the smallest details for His glory and our good.
The Messianic Line — Ruth becomes part of the royal line leading to David and ultimately to Christ. In this way, a Gentile woman is woven into the plan of salvation, prefiguring the full inclusion of the Gentiles in the New Covenant.
Ruth 4:17–22 (NKJV):
“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 Nahshon, and Nahshon begot Salmon; Salmon begot Boaz, and Boaz begot Obed; Obed begot Jesse, and Jesse begot David.”
Exposition: Ruth 4:17–22 — Ruth and Boaz: Ancestors of the King of Israel, and of Christ Himself
“There is a son born to Naomi.”
Although biologically the child belonged to Boaz and Ruth, the community recognized God's providential mercy in granting Naomi a descendant. Naomi, who once lamented, “I went out full, and the LORD has brought me home again empty” (Ruth 1:21, NKJV), is now publicly affirmed as having been restored by the LORD. This is covenantal grace, and in Baptist soteriology, a reminder that God redeems brokenness for His glory, even when the individual cannot see it coming.
“And they called his name Obed. He is the father of Jesse, the father of David.”
Obed, whose name means “servant” or “worshiper,” is placed within the messianic line. This genealogical note is no mere historical detail—it connects Boaz and Ruth’s personal story to the eternal story of redemption through King David and ultimately through Jesus Christ, the Son of David (Matthew 1:1).
In Ruth’s story, we see the movement from famine to fullness, from bitterness to blessing, and from a Gentile widow to the royal line of Israel. This shows the universality of God’s redemptive plan, wherein even a Moabite is welcomed into the bloodline that leads to Messiah. In this, Ruth becomes a type of the Gentile Church, brought near by the blood of Christ (cf. Ephesians 2:12–13).
The genealogy from Perez to David (verses 18–22)
This short genealogy is rich in theological depth:
Perez was the son of Tamar and Judah, born out of a difficult and scandalous situation (Genesis 38). Yet God used even that situation to advance the messianic line. This highlights God's ability to redeem even the most flawed human circumstances.
Nahshon was a prince of Judah during the wilderness journey (Numbers 1:7), showing that this family was always prominent among God's people.
Boaz, already shown as a man of integrity and grace, becomes a vessel for God’s eternal plan by fathering Obed.
David, the king after God’s own heart, was God’s anointed ruler and a type of Christ. The genealogy directly connects Ruth’s loyalty and Boaz’s redemption to the Davidic covenant (2 Samuel 7:12–16), from which the Messiah would come.
Christ, our greater Boaz — the ultimate Kinsman-Redeemer
Boaz’s role as a kinsman-redeemer (goel) prefigures the redemptive work of Christ:
Jesus became our kinsman by taking on flesh (John 1:14; Philippians 2:6–8), fulfilling the requirement that the redeemer be related by blood (cf. Hebrews 2:14–17).
Jesus redeemed us not with silver or barley, but “with His own blood” (Hebrews 9:12; 1 Peter 1:18–19).
Jesus took us, the Church, as His bride, just as Boaz took Ruth. This is a key doctrine in Baptist ecclesiology: the Church is not an institution, but a called-out body of redeemed believers, collectively known as the bride of Christ (Ephesians 5:25–27; Revelation 19:7–9).
Like Boaz, Jesus redeemed both property and posterity — not only reclaiming our inheritance, but securing our future as sons and daughters of God (Romans 8:16–17).
Typology and Fulfillment in Jesus Christ
Each feature of Boaz's role is magnified in Christ:
Boaz acted out of love, not obligation — Jesus likewise came willingly (John 10:17–18).
Boaz had a plan that seemed foolish but worked gloriously — so too the “foolishness of the cross” becomes the power of God to salvation (1 Corinthians 1:18).
Boaz offered Ruth a new identity and future — Jesus offers us the same, transforming sinners into saints (2 Corinthians 5:17).
Bethlehem: From Boaz to the Bread of Life
The story ends where it began — Bethlehem, “the house of bread.” It is no coincidence that Jesus, the Bread of Life (John 6:35), would be born in Bethlehem. God orchestrated these events so that even the name of the town would prophetically point to His provision for all mankind.
Conclusion: The Book of Ruth ends with Obed, but looks forward to David and ultimately to Jesus Christ.
The genealogy is not an afterthought — it is the theological climax. Through Ruth’s loyalty, Naomi’s repentance, and Boaz’s redemption, we are led directly into the lineage of the King of kings.
And so, Ruth's story is not just about romance or restoration — it is a profound Christ-centered narrative. In Ruth, we see the gospel preached through shadows: redemption, covenant love, adoption, and glorious hope — all fulfilled in Jesus, our Redeemer.
1. Covenantal Faithfulness and God’s Providence (Ruth 4:1–2)
While we focused on Boaz’s dialogue with the nearer kinsman, the setting at the city gate deserves deeper theological reflection. In ancient Israel, the gate was not only a place of entry but also the center of civic life, where legal matters were handled (cf. Proverbs 31:23). This emphasizes that redemption and restoration are not done in secret, but under public witness and accountability. From a Baptist ecclesiology perspective, the corporate body plays a role in affirming covenantal acts, including marriage, restoration, and justice.
2. The Legal Transfer Ritual and Its Fulfillment (Ruth 4:7–8)
We referenced the sandal ritual but did not unpack its full typology.
The sandal being removed signifies relinquishing rights. This echoes Deuteronomy 11:24 and Joshua 1:3, where land possession is symbolized by feet or walking upon it. So, removing the sandal is saying, “I relinquish my walk on this land.”
This gesture prefigures the voluntary transfer of authority in redemption. Just as the unnamed kinsman gives up his rights, the Law gives way to grace (cf. John 1:17). The law (represented by the first redeemer) could not redeem Ruth without condemning itself or harming its inheritance. But grace (Boaz) fulfills the law and redeems the outsider.
3. Why the First Kinsman Is Left Nameless (Ruth 4:1, 6)
In Hebrew, Boaz addresses the nearer relative as “peloni almoni”, often rendered “friend” or “such a one.” But in truth, it is a deliberate omission of name — the Hebrew equivalent of “Mr. So-and-so.” Theologically, this man is forgotten from redemptive history. In contrast to Boaz, whose name is etched into the genealogy of Christ, this man’s unwillingness to redeem led to obscurity.
Lesson: Those who seek to preserve their own inheritance at the cost of obedience will lose both. (cf. Luke 9:24: “For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.”)
4. Public Marriage as a Covenant Act (Ruth 4:9–10)
Boaz’s declaration “you are witnesses this day” parallels modern covenantal affirmations. Baptist theology affirms that marriage is not a private vow, but a covenant before God and witnesses. This speaks directly to the importance of solemnizing marriage before church and community, emphasizing commitment, accountability, and blessing.
5. Typological Fulfillment: The Gentile Bride and the Jewish Redeemer
Ruth, a Gentile, is redeemed and grafted into Israel’s lineage. Paul elaborates this theme in Romans 11:17–24 — Gentiles grafted into the promises of Israel. This reflects God’s inclusive plan, even from the Old Testament, for Gentile participation in His redemptive history.
From a dispensational Baptist perspective, this is a foreshadowing of the Church, made up of believing Jews and Gentiles, with Christ as the Redeemer who unites both into one body (cf. Ephesians 2:14–16).
6. The Child Obed as a Foreshadowing of the Coming Seed
The name Obed means servant. His birth is a divine gift (“the LORD gave her conception”), and he becomes the grandfather of David, and a crucial link in the messianic chain.
This anticipates the promise of Genesis 3:15 — the Seed of the woman who would crush the serpent’s head. Each generation, from Perez to Obed, Jesse, and David, sustains that promise. In Luke 1:68–69, Zechariah praises God for raising up a horn of salvation in the house of His servant David, which began with this very act of redemption in Ruth 4.
7. Theological Significance of the Perez Line
We touched on Perez, but didn’t emphasize that Judah and Tamar’s story in Genesis 38 is one of scandal redeemed. That Ruth and Boaz are connected to Perez shows that God brings glory even from messiness. Just as He used Tamar’s situation to preserve the line, He uses Ruth’s barrenness and outsider status to bring forth King David — and ultimately Christ.
8. Christ the Greater Boaz and the New Covenant
Boaz entered a covenant with Ruth in public ceremony, love, and faithfulness, ultimately resulting in fruitfulness. Jesus, our Bridegroom, initiates the New Covenant with His Bride (the Church), publicly through the cross, willingly, and with a guarantee of fruitfulness (John 15:16). Like Ruth, we are:
Foreigners made family (Ephesians 2:19)
The barren made fruitful (Galatians 4:27)
Once outcasts, now chosen (1 Peter 2:10)
