Ruth Chapter 1
1:1. Such a famine may have occurred in the days of Gideon (Judg. 6:3-6).
1:2. The term Ephrathite may refer to the traditional or aristocratic citizenry descended from the earlier inhabitants
of Ephrath, which subsequently became Bethlehem (Gen. 35:19; 48:7; Ruth 4:11; 1 Sam. 17:12; 1 Chr. 2:19, 24;
Mic. 5:2).
1:4. Marriage to a Moabite was not strictly forbidden, but severe restrictions were placed upon the children of such
unions (cf. Deut. 23:3).
1:11. The law of Moses provided for the custom of levirate marriage by which a childless widow would be married by
her husband's brother so as to raise up an heir for the deceased (Deut. 25:5-10). Because both of her sons were
dead and she was not then pregnant, Naomi could offer her daughters-in-law no hope of protection via this custom.
She therefore advises the girls to return to their own people. Naomi's thoughtfulness is underscored throughout the
book.
1:16, 17. Ruth's faith and faithfulness are in evidence throughout the book, as expressed here in her commitment to
Naomi's God as her own. Ruth's own concern for Naomi is bound by a strong oath made before the Lord Himself.
1:20. The name Naomi carries with it the ideas of pleasantness and delight. Her great loss seemed to belie her
name. Rather, her situation appeared to merit the name Mara, "Bitter." Naomi calls God by the well-known
patriarchal name Shaddai, "The Almighty One" (cf. Gen. 17:1; Job 5:17). Despite her sorrow, she acknowledges the
sovereignty of God over her life.
Ruth Chapter 2
2:1. Kinsman is the marginal reading of the Hebrew text. The consonantal text indicates that Boaz was a close
acquaintance. The point of the verse appears to be that Elimelech's relative was well-known both to Naomi and her
husband. Only because Naomi was Elimelech's wife could Boaz qualify to become the go el (see the note on 3:9) so
that Naomi could seek his help in the matter of her husband's estate. Boaz was a man of substance, having both
personal wealth and an impeccable reputation.
2:2. The right of the poor to pick up the grain left by the reapers was guaranteed by the law of Moses (Lev. 19:9,
10; 23:22; Deut. 24:19).
2:3. Ruth "happened" to come to the section of the field belonging to Boaz. Naomi later recognized that this was
through the providence of a gracious God (v. 20).
2:12. Boaz's appreciation of Ruth's kindness strikes a similar chord in his own feelings. He recognizes his
opportunity to give protection and provision as would the God in whom this young Moabites had only recently come
to trust.
2:16-19. Boaz's extraordinary goodness in seeing to it that Ruth had special privileges in the gleaning enabled her
to gather several days' supply in complete safety. Her mother-in-law recognized that Ruth must have received
distinct favor from someone and wanted to know his name.
2:20. See the note on 3:9.
Ruth Chapter 3
3:9. Near kinsman (Heb. go el) designates one of the social institutions among the Hebrews. Two of his many family
responsibilities are in evidence in the Book of Ruth. (1) He was charged with redeeming family property that had
been lost or was about to be lost by sale (4:3; cf. Lev. 25:25-34). (2) He was obligated to marry the widow of the
deceased near relative so as to raise up children to the name of the dead (4:5; cf. Deut. 25:5-10). The law of near
kinsman operated on the principle of degree of closeness of relationship. Boaz brings both duties to bear as one
issue in the case of Ruth (4:3-5). Naomi's instructions to Ruth to seek out Boaz are apparently in accordance with
social propriety in that the widow could initiate proceedings relative to the securing of the go el. Ruth's request that
Boaz spread his skirt over thine handmaid is a symbolic pledge of marriage (cf. Ezek. 16:8-14). It reflects a
well-known custom in the ancient Near East that is still practiced in some quarters. The Lord had so moved in the
lives of Boaz and Ruth that the duties of family institutions were reinforced by a genuine love for one another.
Accordingly, Boaz took special measures to see that no impropriety would mark the occasion (vv. 11-14).
Ruth Chapter 4
4:1. The city gate served as the place where public affairs were carried on, especially for the administration of
justice (Deut. 21:19; 22:24; Josh. 20:4; 2 Kin. 10:8) or for the transaction of business arrangements (Gen. 23:10,
18; 2 Kin. 7:1).
4:6. Although the nearer kinsman wanted to redeem the field that Naomi had up for sale, apparently the additional
expense of providing for a wife, together with the probability of losing the property if a son should be born to the
widow, caused the nearer kinsman to relinquish his rights to Boaz.
4:7. Since Boaz had arranged all the business details relative to acting as the near kinsman, no disgrace would
attach to the nearer kinsman (cf. Deut. 25:9). The transfer of the shoe symbolized the relinquishing of his right to
act as the nearest kinsman and the exchange of his authority in the matter to another.
4:9, 10. Boaz was able and willing to serve fully as the go el both in the redemption of the field and in marriage to
Ruth. The story serve as a vivid reminder of the Son of Man who, being rich (2 Cor. 8:9), willingly died in behalf of a
destitute mankind (Rom. 5:6-11; Heb. 12:1, 2), which He took into union with Himself as His beloved bride (2 Cor.
11:2; Rev. 19:6-9).
4:17-22. The list of 10 generations from Pharez, Judah's illegitimate son, to David seems to reflect the prohibition in
Deuteronomy 23:2 (see note) and serves to legitimize David's claim to the throne of Israel. From the union of Boaz
and Ruth was to come the line of descendants that gave birth to King David, through whom came Jesus Christ.
Thus, through the union of Jew and Gentile would ultimately come the Savior of all men (Acts 4:12). The marriage of
Boaz and Ruth may thus serve as a picture of Christ and His church through whom all believers become one (Eph.
2:11-22).