Written, I believe, in 2018. By Brian Holda.

Chapter 1

SUMMARY OF CHAPTER 1

  • Type of Elimelech, Naomi, and 2 sons are forced to leave Israel because of a famine.  They move to Moab, where the 2 sons find wives.  Later, Elimelech and the 2 sons died, leaving Naomi and the 2 daughters-in-law in Moab (named, Orpah and Ruth).  Naomi heard that there was bread again in Israel, and so went back.  Orpah went halfway, but not all the way with Naomi, whereas Ruth went all the way into Israel.  Naomi and Ruth entered Israel at the beginning of the barley harvest.
  • Antitype: God’s Lordship was rejected in Israel, and the land was marked with a curse and judgment.  The Jews joined with the world, and knew death.  However, after a time of discipline, God visited His people by providing Living Bread (Jesus Christ), whose death and resurrection undid the curse and is the reconciliation and reason for Jews and Gentiles to come together into a place of spiritual abundance, though they deserve eternal death.

Commentary on Chapter 1

  • 1 – “the judges ruled” – different than saying, “there was no king” (Judges 21:25), but may still indicate the rejection of God’s rule, and choosing of man’s rule instead (see later comments on “Elimelech”)
    • “a famine in the land” – reveals a poverty and limitation.  Land was heralded as “filled with milk and honey,” and having large fruit, which it held when they entered in.  But the poor stewardship and rejection of God wrought a famine where there once was life.
    • “Bethlehem” = “house of bread”; the man came from a place of abundance (see comment on 1:20 for finding meaning in names throughout the book of Ruth).  Like Jesus who was born in Bethlehem, and spiritually resides in heaven (the place of true abundance)
    • “Judah” = “praise; thankfulness;” along with abundance, there was a sense of gratitude and thankfulness for what God has given and done (compare Acts 2:46-47)
    • “went to…Moab” – Moab is a cursed land (see origins of Moab in Genesis 19), and lies East of Israel.  When Adam and Eve sinned, they were banished East of the garden, a land of fruitfulness.  Similarly, this man was forced out of the Promised Land, and went instead to a cursed land.  
    • “Moab” = “of his father,” and some call it “desirable land” (see Easton’s dictionary).  Perhaps this refers to the Divine providence and foreshadowing of God’s new birth (in his Son) within a cursed land (Rom. 8 – “all things work together for good…”, He also took on the likeness of sinful flesh, being born from a cursed woman).
    • “wife” – symbol for Israel, God’s bride (see Hosea)
    • “two sons” – the testimony and fruit that was produced of Israel’s cooperation and communing with God (“a testimony is established by 2 or 3 witnesses;” children represent the fruit produced by a man and woman uniting)
  • 2 –  “Elimelech” = “God is my king;” is in contrast to statements in Judges (21:25, for instance) and statement in Ruth (1:1 – “the judges ruled”).  Compare this with 1 Samuel 8, where the people rejected God as king to institute human kings instead.  God wanted to be the “lord” and “king” of Israel, his bride.  His decrees were for their good and out of love (see Deut. 12:28), and it is a strange situation that he would no longer be able to dwell in Israel (compare Jesus being on the outside of the church, Rev. 3:20).  Also consider that the husband is supposed to be the provider, and the one the family looks to, but instead they seek out Moab, a cursed land to provide for them.
    • “Naomi” = “pleasant; happy;” this was the state of Israel when God joined Himself to her and they entered the land together; this was the effect of her finding God as her king (meaning of Elimelech)
    • “Mahlon” = “sickness”
    • “Chilion” = “pining away”…the names of the 2 sons are telling.  This is the fruit and advancement of God’s people.  Instead of honoring God as their King and stewarding the land according to His decrees, they became their own lords and brought famine on the land (see 1:1).  
    • “Ephrathites” – root word of Ephratha is “fruitfulness; fertility;” thus their situation of famine is foreign to their origins.  They should be rich and full of God, but instead they wasted it on themselves
    • “of Bethlehem, Judah” – see notes in 1:1; essentially the meaning of these 3 words show an abundance and thankfulness, which is a direct contradiction to the meaning of the names of the sons.  There has been a clear shift with God’s people.
    • “Moab” – see comments in 1:1
    • “remained there” – Israel’s rebellion did not incur merely a fleeting or passing curse, but a permanent curse and famine in the land, until God restores and redeems
  • 3 – “Naomi’s husband” – notice how he is identified.  The focus is the bride, and his relationship with her.  In effect, it is like saying Naomi lost Elimelech (“God is My King”), and seems to indicate symbolically a time when Israel very much rejected God as their king, and He was, in a sense, “put away” and “died,” at least in regard to their interaction with Him.  This can be seen at multiple times throughout Israel’s history, and it is, in fact, almost impossible to find a time when this was not the case.  Perhaps 1 Samuel 8, though, is the strongest picture of this happening.
    • “she was left, and her two sons” – without their provider (“God is my king”), they are now left in a cursed land, at a time of a famine.  This is a hopeless situation, similar to the phrase, “you…were dead in trespasses and sins…in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others,” (Eph. 2:3).  As a type, we see Israel in a state of despair (consider the names of the sons), virtually abandoned by God (who would be their Husband and Provider).
  • 4 – “They took wives of the women of Moab” – we find later in the story that Mahlon married Ruth, and Chilion married Orpah (see Ruth 4:9, and notes below on this passage).  This marriage is condemned under the law, and shows that they have utterly rejected God’s command and effectively mixed themselves with the cursed world (James 4:4; 2 Cor. 6:17-18; John 12:31; Galatians 5:24; 6:14).  The picture is one of decline.  Like Psalm 1:1 – “walks…stands…sits,” or James 1:15 – “when desire has conceived, it gives birth to sin; and sin, when it is full grown, brings forth death.”  First, there was famine, then dwelling in a cursed land, and now marriage with cursed people.
    • “Orpah” – comes from the Hebrew word meaning, “stiff-necked”
    • “Ruth” – comes from Hebrew word for “mate,” “associate,” “friend,” “one who comes alongside”
    • “Ten years” – a time of finality (think of 10 commandments) and testing (see Rev. 2:10; and similar Bible passages).  This indicates, perhaps, that they had to go through a season of not losing the provision of God as their king and provider and of mixing with the world, but that after the 10 years it had run its course.
  • 5 – “both…died” – we have the end of the sickness and wasting that was produced.  1 Kings 17:18 shows that the death of a widow’s son was considered a mark of the woman’s sin.  Additionally, Isaiah 47:9 shows that a woman’s instantaneous loss of husband and sons (the words, “Then both…died,” may indicate that the Spirit views their death together, as one single event, the way Isaiah describes) is a mark of the woman’s sins.  This perhaps shows Israel’s rejection and sin of rejection of God’s Kingship.
    • “died” – perhaps this also indicates a judgment on their joining with the cursed Moabites (see Deut. 23:3)
    • “the woman survived…” – If the woman depicts Israel, which seems very consistent, she is seen as one without the provisions of her husband (“God is My King”), and without her children (who were both wasting away as it was).  So she was weak and had no strength on earth (which a widow depicts, consider Luke 18:1-8).
  • 6 – “she arose” – an indication of new life entering her
    • “with her daughters-in-law” – they also arose; though they were not of natural heritage, and were even considered accursed (Deut. 23:3), by their marriage with natural descendants they could be adopted into the provision of the Israelite woman.  This picture is seen and emphasized throughout the New Testament in the Gentiles’ (considered cursed, see Mark 7:27) being grafted into the blessings of Israel, and the two becoming one (Eph. 2:14-18)
    • “return from…Moab” – an indication and type for repentance and returning from a place of cursing (Moab) to a place of blessing (Israel).  Compare Luke 15 – prodigal son story.  Also compare Hosea 2.
    • “she had heard” – this is a turning point to the whole story.  It begins with her hearing a message.  Similarly, this is how the gospel is received: “faith comes by hearing…” (Romans 10:17)
    • “in…Moab” – even when we dwell in cursed land and sinfulness, we are still able to hear good news.  What a magnificent God we serve!
    • “the LORD had visited His people by giving them bread” – this is exactly what happened with Jesus, the Bread of Life (John 6).  He visited His people (the Jews) by providing the bread (Himself).  Compare Luke 1:78-79.
  • 7 – “she went” – true faith always provokes a response (see James 2).  Like Prodigal Son, first she determined to go (verse 6), then she went.
    • “from the place where she was” – cursed land
    • “two daughters-in-law with her” – by type, both Jew and Gentiles together returning to God
    • “Judah” – see comments on 1:1
  • 8 – “Naomi said” – it is a challenge directly from Israel
    • “return” – they had already begun the path (see v. 7), but now were challenged whether they would continue (like 2nd seed of Parable of Sower, when the sun came out, it no longer grew).  This is akin to Jesus saying to the disciples, “Will you leave me also?” (John 6).  “If we endure, We shall also reign with Him,” (2 Tim. 2:12).  Christianity is not a matter of beginning the race, but ending the race as well.  We do this by “holding fast the confidence and the rejoicing of the hope firm to the end” (Heb. 3:6).
    • “to her mother’s house” – like Song of Songs 3.  This corresponds to the place of origin, and speaks of returning to the old man and old nature (see “dog” and “swine” of 2 Pet. 2:22), rejecting the new family she was married into.
    • “the Lord deal kindly” – God shows generosity to the unregenerate as well as the generate (see Matt. 6)
    • “the dead” – referring to the father and sons who died.
    • “me” – representative of Israel/believers
  • 9 – “rest…in the house of her husband” – the place of rest is in the house of our husband.  Similarly, in Hebrews 3-4, it speaks of the “rest” offered to those who believe and are joined to Christ (as Husband), and part of His house.
    • “kissed” – generally a mark of introduction and greeting (“greet with holy kiss”; Song of Sons 1:2; etc.), here it is a mark of leaving
  • 10 – “They said…’Surely we will return…’” – Their words marked commitment, but Orpah’s actions spoke differently (like Peter and disciples who said they would not leave Christ).  It is a sentiment of emotions, not of truth for Orpah.  Whereas, the same sentiment was truthful for Ruth.
  • 11 – Naomi says a 2nd and 3rd time for them to turn back.  This is similar to Christ asking Peter 3 times, “Do you love Me?”  The question continues to be pressed to find out what the true answer is.  It is also similar to Matt. 8:18-22, where Jesus discourages people from following unless they are truly ready to leave their life behind, because He accepts nothing less!  They had to come on their own account.
    • “Are there still sons in my womb?” – Naomi recognized that she could not produce the life they need to find rest and provision.  Similarly, though the church retains the life of Christ, people must come to know Him directly for true marriage and provision in Him
  • 12 – “too old” – Paul calls this, “as good as dead” in speaking of Sarah and Abraham (Romans 4).  Perhaps this shows that she is dead in her own strength and unable to produce life by her own flesh.
  • 13 – “would you wait…?” – implication is that the husband must already exist, and was not one that could be created.  Perhaps an indication of Christ who would not be created, but existed before time began
    • “it grieves me…the hand of the Lord has gone out against me!” – she is grieved because of her own shortcoming, and recognizes that her sin is the cause of the Moabites not sharing the inheritance.  This is similar to the sin of God’s people hindering evangelism to those without Christ.  Also note that Naomi recognizes these events as God’s hands, and not mere chance (compare 1:20).
  • 14 – “wept again” – all 3 wept, but perhaps for different reasons (Orpah wept because she would not continue, Ruth wept because Naomi was so troubled, and Naomi wept because she could not provide for Orpah and Ruth)
    • “Orpah kissed” – she has affection, but is not willing to forsake all.  She gives lip service of going on, but does not go on.  
    • Compare Hebrews 11:13-16
    • “but Ruth clung” – Though Orpah showed some affection, she was not willing to go on.  Ruth, however, clung to Naomi as a mark that she would not turn back.  Like 2 Cor. 2:16, the same situation can bring completely different results, depending on where our hearts are.
  • 15 – “sister-in-law” – there was no relationship between Ruth and Orpah, except by marriage into the same family.  As long as they both remained part of this family, they were truly sisters, but when Orpah left, the bond was severed.  Similarly, in Christ we are truly part of the same family, but if one decides to turn away, the fellowship is severed.
    • “gone back…people…gods” – she has returned to her old life, the cursed land of Moab, and forsaken the worship of the true God that was hers through marriage into Israel.
    • “return” – Naomi continues to chide and test Ruth’s allegiance.  She is seeing how committed she is.
  • 16-17 – “But Ruth said…” – this final chiding prompted a response in Ruth, indicating where her heart was at (“from the abundance of the heart the mouth will speak,”).  Clearly Naomi’s words would not change Ruth’s resolve.
    • “wherever you go…” – Ruth makes 6 statements concerning her devotion and identification with Naomi, and all of which mirror our identification with Christ: 
  1. I will walk where you walk – Revelation 14:4
  2. I will stay where you stay – John 14:1-2; Hebrews 3:6 (cf. Ruth 2:23)
  3. I will join and be joined to your people – Psalm 45:10-11; Hebrews 2:11-12 (cf. Ruth 2:11)
  4. I will serve your God – John 20:17
  5. I will die with you – Col. 3:3; 2 Tim. 2:11
  6. I will be buried with you – Romans 6:4; Col. 2:12
  • “anything but death” – compare 1 Thes. 5:9-10.  Similarly, Jesus’ disciples were able to follow Him in all these ways, except were not physically able to follow Him when He died (that would happen later, see John 14)
  • Though the identifications in this verse fit well with Christ, it should not be forgotten that it is Naomi, a type for Israel, whom Ruth was following and identifying with.  In the New Testament, the 2 are not mutually exclusive, for it is only through our identification with Christ that we are identified truly with the Israel of God (Ephesians 2; Gal. 3; etc.)
  • 18 – Ruth’s resolution and steadfastness shut out temptations to turn away.  “Resist the devil and he will flee” (James 4) follows a similar pattern.
  • 19 – “until they came” – Bethlehem (“house of bread”) was their destination, ultimately fulfilled in Jesus Christ who is our House/Shelter and Bread.  They returned to a place of abundance, where Naomi was when “God is My King” (Elimelech) was alive.
    • “all the city was excited because of them” – Jesus says that all of heaven rejoices over 1 sinner who repents and turns to God.  Here we have 2, in typical fashion: (1) Naomi goes back to the land of God where she was from (representative of natural Israel), and (2) Ruth goes to the land of God where she was a stranger and outcast (representative of Gentiles converting to “the Israel of God,” Gal. 6:16).
    • “the women said,” – perhaps representative of the bride of Christ
    • “Is this Naomi?” – Naomi means pleasant/happy, but her condition must have seemed sad.
  • 20 – “call me…” – this verse establishes a precedent (already used in this commentary) for seeing meaning in the names mentioned throughout the book of Ruth (see also 1:21).  The people of God were not to call the situation falsely, but were to see it for what it is – she stands a humbled woman.
    • “Mara” = bitter; she is a humbled woman and does not put on pretense with the people.  She stands as a mark of true contrition and humility (see Luke 18 – “have mercy on me a sinner”..and that man was justified!).  This reflect a change and turning point.  Perhaps points to Israel’s recognition of their shame and humiliation under God’s hand for rejecting Him as King.
    • “the Almighty has dealt” – through the famine, death of husband and sons, and other events of her life, she sees it as doings of God, and not “blind” circumstances. (compare 1:13)
  • 21 – “I went out full” – compare 1 Samuel 2:5.  This is a mark of humbling.  She lost the resources God gave her, because there was a rejection of God, symbolically
    • “went out” = leaving God’s ground (Israel), and dwelling in cursed ground (Moab), instead
    • “the Lord has brought me home again empty” – notice again the acknowledgment of the Lord’s hand on this situation.  Compare Job 1:21 and 1 Samuel 2:5.  This is God’s right and prerogative to perform, and it is a mark of humbling.
    • “home” – Israel, a blessed land, is the true home of his people, and not Moab (a cursed land)
    • “Why do you call me…?” – again, she shows the emphasis and meaning of using names throughout the book (compare 1:20; 2:1).  She rebukes the people of God for not recognizing the reality of the situation.  Similar to prophets pleading with the people to wake up and see their poverty.
    • “the Lord has testified” – the matter is not one of Naomi’s personal opinion, but of God’s evaluation.  It is God who wants the people to recognize the humility of His bride, and call it for what it is.  It is God who caused the events to happen (as Naomi recognizes (see 1:13 and 1:20).       
    • “the Almighty has afflicted me” – compare Hebrews 12:11; Job 10:17.  Naomi is correct in her judgment of God’s dealing with her.
  • 22 – “Naomi” – notice, though she calls herself “Mara” (verse 20), the Holy Spirit calls her “Naomi”.  This is similar to God’s bride.  Though He shows us our sinfulness, He still calls us: “holy, and blameless, and above reproach in His sight,” “a glorious church, not having spot or wrinkle or any such thing…holy and without blemish” (Col. 1:22; Eph. 5:27).
    • “returned” – though it is already stated that she came to Bethlehem (1:19), it is restated for emphasis here, perhaps showing that her heart has returned as well as her feet!
    • “the Moabitess her daughter-in-law” – Ruth is now labeled by two traits: (1) her cursed nature (“Moabitess”), (2) her union through marriage with Israel (“daughter-in-law”).  Perhaps this is similar to Song of Songs 1:5 – “I am dark, but lovely” – there is recognition of darkness, but of acceptance and reconciliation to God through the sacrifice of His Son (which is foreshadowed later in this verse and throughout the book of Ruth)
    • “with her” – both have returned, and are together in their returning (like Ephesians 2:15)
    • “returned from the country of Moab” – true repentance is turning away from sin and the curse (see Hebrews 6:1)
    • “came…at the beginning of barley harvest” – Lev. 23:10-11 speaks of harvest of firstfruits that was to be celebrated when they came into the land.  Exodus 9:31-32 shows that barley and flax are early crops (came in Spring), and wheat and spelt are later crops (came in Fall).  Thus, the time period of Ruth 1:22 is the Spring, the time of the Firstfruits festival.  What is significance of this?  Jesus is celebrated as the Firstfruits (see 1 Cor. 15:20), who resurrected in Spring, at time of Firstfruits festival.  This verse points to the fact that Ruth and Naomi could only leave their cursed land and come into this land of abundance on the grounds of resurrection – “at the beginning of barley harvest” – which marks Christ’s resurrection, and the harvest that follows for all who receive Him!
    • “the beginning of barley harvest,” is used one other place in the Scriptures: 2 Samuel 21:9.  In brief, the incident happened when David avenged the sin of Saul, and ended the curse of drought on the land (see 2 Samuel 21).  This corresponds powerfully to the position of this same statement in Ruth, when the curse of a food “drought” was lifted and the death and rejection of “God as My King” (who Saul stands in stark contrast of, see 1 Sam. 8) was redeemed.  Notice also that the reason for Saul’s sin was, “his zeal for the children of Israel and Judah,” (2 Sam. 21:2).  This illustrates that the best of intentions – e.g. “Saul’s zeal for Israel” – in light of a rejection of God as their king (see 1 Sam. 8, where the people chose Saul and rejected God), still amounts to sin that must  be totally and perfectly avenged (in this case, it was avenged by David delivering 7 men who were from Saul, a type for destroying the fruit [i.e. descendants of Saul] of Israel’s rejection [7 being a number of fullness and completeness, see Gen. 1; Rev. 4-5 where Holy Spirit = 7 spirits]).
    • “barley” – Jesus refers to Himself as the bread that must be eaten, and had to be harvested from a resurrected Seed (see John 6 and 12:24)
    • “harvest” = gospel age (see Matt. 13:39 cf. Heb. 1:2).  Therefore, the “beginning of harvest” represents Christ’s resurrection, at which point the word of God and the gospel began to grow and multiply (see John 12:24; Luke 24:47,52)

Chapter 2

  • 1 – “relative of Naomi’s husband” – the man was part of Naomi’s heritage, through her union with “God is My King” (Elimelech).  She signifies Israel: “They are Israelites, and to them belong the adoption, the glory…” (Romans 9:4ff).
    • “relative of…husband” – this man shared the nature and “mantle” of Elimelech (“God is My King”), a clear type for Christ who reigns as King under God’s authority and is of one Nature with God the Father.
    • “relative” – the word used for relative means “near acquaintance” or “close friend,” but is translated in KJV as “kinsman”.  Christ (whom Boaz represents) takes on both titles: One with God  (as represented by Elimelech) and man (as represented by Naomi), and a close friend to all who call on His name in sincerity.
    • “a man” – the man was said to be the stronger vessel (see 1 Pet. 3:7), and gave provision to the women.  Thus, it is fitting that this type for Christ is a man.
    • “great wealth” – This is in contrast to the poverty and famine of Naomi and her family, as well as Israel earlier in the book (“there was a famine in the land,” 1:1).  Similarly, Christ was said to be rich (2 Cor. 8:9), as was Job, another type for Christ (see Job 1:3).
    • “family of Elimelech” – as said earlier, Christ shares the same nature as the Father, and is thus of the same “family” (see John 10:30).  It is also important to see that he is first of the same family of Elimelech, and later Naomi is joined to him, and still later Ruth will be joined to him, because Jesus is God eternal, and it is only later that Jews could join His family, and later still that Gentiles join His family.
    • “His name was…” – the Spirit again is indicating the importance of names throughout the book of Ruth (see commentary on 1:20-21)
    • “Boaz”  – The single word does not exist in Hebrew and the name Boaz can only be a compound. Most Bible scholars go with the common Hebrew preposition (be), in, at or by; and the Hebrew verb (azaz), be strong. This verb yield derivatives (az a and oz), both meaning strength, (http://www.abarim-publications.com/Meaning/Boaz.html#.TyQceYHNQuY).  Thus, “Boaz” means “in it/him is strength”.  Again, this is a fit description of a type for Christ, who is our Strength (compare Exodus 15:2).
  • 2 – “So Ruth…” – the description and character of Boaz compelled Ruth to action.  This is similar to Paul who says, “For the love of Christ compels us…” (2 Cor. 5:14)
    • “the Moabitess” – she is still identified by the curse of her origins.  Either this is similar to Paul who said, “I am [present tense] the chief of all sinners,” and the bride who said, “I am dark, yet lovely,” (Song of Songs 1:5), and thus her sinfulness is still understood by the Spirit in light of her new life, or it shows that she has still not been regenerated and adopted into a new heritage.
    • “said to Naomi,” – she is asking permission of her elder, Naomi, who typified Israel after the flesh.  It showed that Ruth had to go through Naomi, in some sense, to gain access to true grain.  Similarly, Gentiles are adopted into Israel, and gain their heritage (of the Scriptures and promises, for instance) to know God.
    • “let me go” – Ruth is submissive to Naomi’s guidance
    • “the field” – where there is a harvest; where life is present; where Boaz dwells
    • “and glean” – pick up, gather (see John 6); this is an act of humility, as the poor were the ones who gleaned the crop of the rich (see Leviticus 19:9-10; Deuteronomy 24:19).  
    • “heads” – this is the full expression and seat of life from the seed (see Mark 4:28)
    • “grain” – representative of the new life in Christ (see John 12:24)
    • “after him” – at this point, she is not looking for anyone in particular.  She is only looking for food and life (compare 2:3).
    • “I may find favor” – she knew she depended on mercy and favor to help her, since she was poor in herself
    • “Go…” – Naomi encouraged her to go directly, and not stay and depend on Naomi  
    • “daughter” – see comment on Ruth 3:1 “daughter”
  • 3 – “she left” – she had to leave Naomi in order to be filled (and later joined to Boaz).  Similarly, we will never be filled if we do not go directly to Christ in humility and looking for His favor (see 2:2).
    • “and went” – not only did she leave Naomi, but she went to the field where the harvest was.  If people just leave their elders, and do not go to the Lord, they will be even worse off than they were before.
    • “after the reapers” – these are the workers of Boaz’s field.  They either represent angels (cf. Matt. 13:30,41), who minister salvation to us (Hebrews 1:14), or they represent workers – brothers and sisters – in Christ who preach the gospel to us (see Romans 10:14)
    • “after” – she could not glean grain on her own, but needed assistance from these agents of God
    • “she happened” – God’s grace drew her to Boaz, the type for Christ.  She did not seek him out, but only knew she was hungry, and had Naomi’s blessing to go out.  Similarly, those who seek the Living God out for food, even if they do not initially know where or who He is, will be led to Him (see Acts 17:27-28)
    • “the part belonging to Boaz” – though there are many offers of grain, just as God’s grace is found among the ungrateful and evil (see Luke 6:35), only one place will be truly and lasting provision, that is, the grain and land of Christ (of whom Boaz and his plot of land is a type)
    • “of the family of Elimelech” – this is still his identifying mark.  He is of the heritage of God Himself (of Whom Elimelech is a type), Naomi was already married into, and Ruth also joined by marriage.
  • 4 – “Boaz came” – it was not that she had to run to him, but he came from Bethlehem to meet with her here.  Similarly, we don’t go to heaven, but Christ, from heaven, comes to us.
    • “from Bethlehem” = “the house of bread;” the same place Elimelech was from (compare comment on Ruth 1:1).  As Christ was from heaven where God dwelled, so Boaz was from Bethlehem where Elimelech dwelled.
    • “said to the reapers” – as Christ commends, instructs, and encourages his servants, even his angels (see Zechariah 1:13), so Boaz is commending and encouraging his servants.  He is not silent to them, but truly speaks!
    • “The LORD be with you!” – this is reserved only for those who love the people of God (compare Psalm 129:8).  It acknowledges that God’s presence is with the reapers, and committed to them for their special task (cf. Matt. 28:20)
    • “They answered” – as Christ’s servants communicate to Him in prayer, so Boaz’s servants speak to him
    • “The LORD bless you!” – Christ grew in favor with God (Luke 2:52).  Also, an aspect of true ministry is ministering and blessing God (see Acts 13:2), and praying for Him to be honored (Matt. 6:9), and that Jesus would be glorified and blessed (cf. John 17:1).  Therefore, whether this blessing could compare to Christ’s blessings during life on earth, or blessings and honor given to Him in the resurrection and beyond (cf. Phil. 2:9), it could clearly fit the type-antitype of Boaz receiving a blessing from his servants.
  • 5 – “his servant…in charge of the reapers” – See Matthew 24:45; Hebrews 13:7,17.  If the servant represents a human, it must be an elder or apostle, perhaps it even could allude to Peter who received the charge of sharing the gospel to the Gentiles (Acts 10), though we should not be dogmatic or too carried away on this point.  It could also represent an archangel or the Spirit.
    • “Whose young woman is this?” – notice that the question related to her identity and ownership, and Boaz is drawing this information out of his servant.  It is similar to Saul asking about David’s father after he defeated Goliath (1 Sam. 13).  Ultimately, all people have 1 of 2 fathers: (1) Satan, who works through the descendants of Adam, or (2) God the Father, who works through the descendants of Christ.  And the question of ownership has eternal consequences.
      • I believe that Boaz did not know the information he asked, but it could still be a type in the sense that Christ (even though He knows the information), will ask questions to draw people’s attention and draw out their own hearts on certain facts (see John 6:5, for instance)
  • 6 – “the servant…said” – he is the one recognizing her position, as was drawn out by Boaz’s question.  This is strikingly similar to Peter’s vision and talk with God in Acts 10:9-16, where God challenges Peter about the identity of Gentiles who are eager to know Christ’s salvation.
    • “young” – she has zeal and energy
    • “Moabite” – this shows her identity, as the Spirit has indicated already (see comment on 2:2, for instance).  She is identified as of the cursed earth, even as all descendants of Adam, who have not believed on Christ and been crucified with Him, are also said to be made of cursed earth.
    • “woman” – to distinguish that she is a weaker vessel (1 Pet. 3:7), and needs aid a man would not need.  This is the plight of all people.  We are all women in the sense that we must rely on the strength of our Husband, the Christ, and do not have the power in ourselves.
    • “came back…from the country of Moab” – this seems representative of her repenting from her cursed life and coming to a new life
    • “with Naomi” – It is a picture of Jew and Gentile repenting together for their sins against God (“All we like sheep have gone astray; We have turned, every one, to his own way;” Isaiah 53:6).
  • 7 – “And she said” – the head of the servants is still speaking, but is clearly aware of what Ruth spoke.  At this point in the story, it would be similar to us being aware that others are interested in the Lord
    • “Please” – shows submission, and humility
    • “after the reapers” – see comment on 2:3
    • “So she came” – Ruth did not give mere lip service, but her actions followed
    • “has continued…” – Ruth was persistent and did not give up
    • “from morning” – a sign of life emerging, and darkness being overcome (see time of day that Jesus resurrects).  This is when Ruth started to glean and gain the new life of the harvest.
    • “she rested a little in the house” – this is understandable.  The task of reaping was beyond her strength, and though she worked hard, she required a time of rest to rejuvenate.  However, this also foreshadows the greatness and immensity of the gift Ruth would receive, and, as a type, all of us receive in Christ.  What I mean is that at this point, there was only “a little” rest, and “a little” time within the provisions of Boaz’s house.  She came as a stranger who briefly tasted what it would be like to live at the house, but also knew the curse of having to labor ceaselessly (see Gen. 3).  In reality, all who trust in Christ are considered part of His household (Eph. 2:19), and recipients of His rest fully, with no work to do except the work of faith (see John 6:29; Heb. 3-4).  At this point in the story, Ruth only has a taste of this, like an outsider looking in.
  • 8 – “Boaz said to Ruth” – notice the kindness and graciousness of Boaz.  He had many servants, but instead went directly to Ruth.  He begins his relationship with her by speaking.  In similar manner, God came directly to us by means of His Son, the Word (John 1:14), and continues to draw us to Him through his very words (Rom. 10:17; Heb. 2:3; James 1:18)
    • “You will listen…will you not?” – His first statement to her concerns her willingness to listen to Him.  This pattern is repeated throughout the Scripture regarding the growth (or lack of growth) in God’s people (Proverbs 1:20-33 and Mark 4:1-20, for instance)
    • “My daughter” – This was a customary greeting (similar to people calling men “lords” in ages past).  It shows that he is her elder (see also Ruth 3:10).  But the Spirit may have included this phrase to tip the hat, so to speak, that she would later be adopted into the family.
    • “Do not…” – God many times begins statements or definitions with the negatives.  Consider: “baptism [is] not…but the…” (1 Pet. 3:21); “the kingdom of God is not…but …” (Rom. 14:17); “to him who does not work but believes…his faith is accounted for righteousness,” (Rom. 4:5); etc.
    • “Do not go to glean in another field” – She is forbidden from seeking life and food elsewhere if she wants to receive life and food from Boaz.  Similarly, those who serve other gods or seek life and food outside of Christ, will not know his eternal provisions.
    • “nor go from here” – Not only is she commanded not to look for other fields, but she is commanded to stay where Boaz wants her (a lesson for all who seek Christ).
    • “stay close by my young women” – there is an element of discipleship that I see in this statement.  It is paramount for her to glean the best if she stays by others like her (“young women”).  It pictures a group of weak people who need a provision beyond what they can produce.
  • 9 – “your eyes” – earlier, he told her to stay in the field.  Now, he repeats the phrase by pointing to her eyes.  A principle throughout Scripture is that our eyes/sight relate to our life (see Mt. 6:22-23, for instance).  If her eyes stay fixated on the field, her body will follow.  Similarly, if our remain on Christ and His kingdom, our life will follow suit.
    • “go after them” – in verse 2:8 she is told to stay by them, and here it says to “go after them”.  This shows the total discipleship endorsed by the owner of the field.  Similarly, Paul speaks of imitating him, and following his pattern and the pattern of our elders (Heb. 13:7,17), as Jesus also emphasized discipleship as a main ingredient in the spread of the gospel (Matt. 28:18-20)
    • “I have commanded the young men” – notice, they are not free to do as they please, but are subservient to the direction of the Master.  Similarly, we were bought to serve and obey our Master, who leads us by his commands/words.
    • “not to touch you” – for harm or impurity; Boaz is ensuring her path be made clear: he commissions her to follow the women who know where to glean, and he commissions the young men to not put any obstacles in her way.  In Christ, we have a similar love and attention, in which He will make our path absolutely clear and will bring people into our life to teach us to glean from Him.
    • “when you are thirsty” – notice the timing of when she drinks.  Thirst is a prerequisite.  Jesus says, “Come to me all who are thirsty.”  Water is available to all, but only those who thirst receive it.
    • “drink from what the young men have drawn” – her food is gleaned by the women (Ruth 2:8-9; cf. Titus 2:3-4), but her drink is supplied by the men.  She needs both to live.  Again, God provides for all of her needs, but has done it here through other people.
  • 10 – “fell…bowed…” – an act of reverence; could allude to the worship we give to Christ when He tells us of the provisions He has given us in this life and the life to come (as Boaz did with Ruth).
    • “Why…?” – she recognizes that she is not worthy of what she’s received, and knows she has not merited any of this (Eph. 2:8-9)
    • “foreigner” – a beautiful description of Gentiles coming to Christ.  Formerly, they were foreigners (Rom. 9:25-26; Eph. 2:19), but now they are adopted into the family, even as Ruth was called a “daughter” of Boaz (see Ruth 2:8).
  • 11 – “Boaz answered” – pause and consider how wonderful these 2 words are if Boaz serves as a type for Christ: “Christ answered”.  We do not serve mute idols (see 1 Cor. 12:2), but a speaking God who truly answers our questions.
    • “fully reported” – As God sees all things (e.g. Prov. 15:11), so Boaz is fully aware of Ruth’s situation
    • “you have done” – there were things Ruth did to curry the favor of Boaz
    • “for your mother-in-law” – Ruth’s care for Naomi, her mother through marriage is highlighted.  In type, this may correspond to a person’s disposition to the people and messengers of God (see Matt. 10:40)
    • “since the death of your husband” – the timing of her care is especially considered by Boaz.  There is significance that it happened after her husband died.  If her husband represents the fruit of Israel’s sin and rejection of God, then her original union with Naomi (“Israel”) was through sin (as Paul writes, “we have previously charged both Jews and Greeks that they are all under sin,” [Rom. 3:9]).  However, after her husband (a representative of sin) passed, and Naomi returned to God’s land and provision, Ruth stayed united with her.  This time they are united, not under sin’s unity, but under the unity of Israel’s land, security, people, God, death, and burial (see Ruth 1:16-17) – even as Ephesians 2:14-18 would reveal about Israel and Gentiles united under Christ.  She is also united under their law (consider the repeated phrase “mother-in-law” throughout Ruth), a type that may correspond to Romans 2:1-15, and is related to the law itself in Romans 7:1-4.
    • “left your father and your mother and the land of your birth” – this is a clean separation from her life under the curse, a sign of true repentance: “we have spent enough of our past lifetime in doing the will of the Gentiles” (1 Pet. 4:3)
    • “come to a people” – the union stressed is one of her joining Israel (see Romans 11:17)
    • “you did not know before” – even as Gentiles were once, “strangers and foreigners” of God’s people and promises (see Eph. 2:19)
  • 12 – “the LORD repay” – God does repay (see Romans 2:5-6; Revelation 22:12)
    • “your work” – eternal life is based upon His work, and our resting in His work (even as it later says Ruth came to find refuge in God, not herself [see later in verse], see also 1 John 5:13; Heb. 3-4; etc.).  However, God does reward based on our works, and so this may refer to that.  However, it may also be speaking of her work of repentance and faith (see John 6:29), and that the Lord repays that with life.
    • “under whose wings you have come for refuge” – notice, her coming to Boaz and Israel really meant and represented her coming to God for refuge.  It is not out of place to look for ways she ultimately found God’s refuge in her journeys thus far (at least as a type of Gentiles finding Christ).  Also notice that refuge from God comes in the form of His life (His “wings” in this case) covering our life, and it is not His life cooperating with our life that brings refuge!
  • 13 – “Then she said” – receiving the grace of God prompted her to speak (cf. Lk. 6:45; 2 Cor. 4:13)
    • “my lord” – she addresses him as lord, first.  Similarly, true believers must see Christ as their Lord.
    • “favor…comforted…spoken kindly” – compare Hosea 2:14; Zech. 1:13.  She understands that this is not something owed her (in fact, she could have received death because of her origins, like us in Adam), but is a favor and kindness.  She also recognizes that he speaks kindly to her, and not in stern or harsh tones.  This is the way of our Lord.
    • “maidservant” – she recognizes her position as his servant, just as she also called him lord.  Similarly, those who receive Christ’s salvation and refuge must also receive His Lordship.
    • “I am not like one of your maidservants” – she knows that she is different than the Israelite woman.  She is a type of Gentiles being grafted in (Eph. 2:19).
  • 14 – “Boaz said to her” – Boaz continues to speak to her, even after making provision for her.  Similarly, we should not expect God to cease speaking to us after we meet Him.
    • “at mealtime” – Boaz shares meals with her and the others (cf. Rev. 3:20)
    • “Come here” – he continues to beckon her closer (as Christ with us)
    • “eat of the bread” – His words and commands to her are for her own good (cf. Deut. 12:28)
    • “dip…in the vinegar” – not only does he give her bread, but he gives her tasty bread.  It shows that God gives and gives beyond what we deserve.
    • “She sat beside the reapers” – it shows that she has a place of true fellowship with all of Boaz’s servants, and is welcomed at the table (compare Gal. 2:11-13)
    • “he passed parched grain to her” – she is truly eating at his table (1 Cor. 10:21).  He is the one who gives her grain and feeds her (not his servants).  Notice the immense kindness being shown to this woman, all because she forsook her land and stepped into Israel.
    • “she ate” – she did not reject what He gave, but ate it.
    • “was satisfied” – his command and bread were her satisfaction
    • “kept some back” – she was not gluttonous or greedy.  Instead, she was given more than was needed for her to be satisfied, and so she kept it to share with others (compare 2 Cor. 8:15)
  • 15 – “when she rose up” – again, note the timing.  Boaz waited until she began moving in faith before he commissioned his servants (similar to people in Joshua 3, where God waited until they stepped in the river before He held it back).
    • “Boaz commanded” – he wields an unchallenged authority, similar to the Lord
    • “Let her glean even among the sheaves, and do not reproach” – what a beautiful counsel for true discipleship.  In essence, Boaz was saying to let her make mistakes and do not reprimand her.
  • 16 – “Let grain…fall purposely for her” – again, this is wisdom on effective training and discipleship.  Give her grain that you have gleaned, so as to encourage her and not frustrate her with the process.  Similarly, we should not expect young converts to Christ to know or be willing to glean all that we have gleaned through years of experience.  Instead, we should share what we have gleaned and give them grace when they are unsure or make mistakes.
    • “that she may glean” – she is not yet able to glean on her own, so you need to help her glean successfully.  Not only is this the role of disciplers, this is also the role of God Himself, who works so that our work for Him is made with a measure of ease (see Jn. 21:3-6 and 1 Cor. 15:10 for examples)
    • “do not rebuke her” – again, they are to show grace and tenderness, not reproach (cf. 1 Pet. 3:7)      
  • 17 – “So she gleaned” – Under the conditions established by Boaz for his servants (see vv.15-16), she was faithful to do her part and glean
    • “until evening” – she was only able to glean when she had light.  Notice the connection between light and life.  As light is present, so activity and bread (which sustains life) are present (see John 11:9-10)
    • “beat out” – she is learning to discern.  Not everything gathered is meant to be kept, but she must “beat out” the bad and keep the good.
    • “ephah” – compare Exodus 16:16 and 16:36.  The amount Ruth gathered is ten times what was gathered in the dessert.  Perhaps this shows the increase of life given when the gentiles are joined with the Jews, after Christ comes (see Col. 1:26).  10 is a number of completion and finality, so it perhaps also indicates that the time of the Gentiles is not a temporary time of life, but one of finality (Rom. 11:25)
    • “of barley” – this was beginning to harvest when they arrived (see comment on Ruth 1:22), and now Ruth shares in this new life too
  • 18 – “took it up” – she did not leave it, but actually received and stewarded it (1 Cor. 4:1-2; 2 Tim. 1:14)
    • “the city” – see Hebrews 12:22; ultimately represents going to the people of God with what He has given you (compare also Ephesians 4:7-16)
    • “her mother-in-law saw” – notice, it is the mother who sees it before Ruth can give or explain it.  True ministry starts when people see that there is a true deposit in you, and that you have something life-giving to share (just as sight always comes before life when approaching God as well).  Here, perhaps it is a picture of the Gentiles who have received Christ having something to share with the Jews (similar to what is indicated in Romans 11:11).  Notice also that it is the mother-in-law who sees, representing the remnant of Israel who is faithful.
    • “what she had gleaned” – though the arrangements were made primarily through Boaz (see verses 15-16), the Holy Spirit still shows that she is the one who gleaned true harvest
    • “brought out and gave” – she presents, then gives away.  Similar to the pattern indicated in the commentary on “her mother-in-law saw” (Ruth 2:18), first she shows, than she gives away the life.
    • “what she had kept back…” – see commentary on Ruth 2:14.  This is true gospel stewardship.  God blesses over and above not for us to squander or be gluttonous, but to share with others who lack.  Just as He shared his riches of eternal life with all of us who lack!
  • 19 – “mother-in-law” – still addressed by their relationship in the law (see comment on Ruth 2:11, under “since the death of your husband”)
    • “said to her” – in type, this would be as the Jews thoughts and words toward the Gentiles who have received life
    • “Where…?” – The fruit that Ruth retrieved draws attention to its origin, i.e. where did it come from?  Similarly, the fruit of the Spirit that we gather and share draws attention to its origin being supernatural and not something we could produce, thus God is glorified.  Also, it is the origin of our work and life that will be inspected by God in final judgment (cf. Mt. 13:24-25,30 – “sowed”; Lk. 13:25 – “where you are from”; John 1:12-13 – “born”; etc.)
    • “glean…work” – though Ruth received favor from God and Boaz, she still is recognized by Naomi as the worker.
    • “Blessed…took notice” – Naomi recognized that the harvest Ruth retrieved could not have come with her own effort, and so proclaims that the man who gave the harvest is blessed (which is certainly true of Jesus the Christ).
    • “She told” – now Ruth is sharing what has been revealed to her to Naomi.  Similarly, Gentiles share with Jews what God has shown them of Himself.
    • “with whom she had worked” – this is the picture of the work we do.  It is never alone or in our own efforts.  Consider how Eve tended alongside Adam, or Paul’s statements in 1 Cor. 15:10; Phil. 2:12-13; etc.  All of these show that our work is in cooperation with one who is stronger and more able than us, even as Boaz’s name means “in it/him is strength” (1 Pet. 3:7 – He is the Husband and we are the bride).
    • “The man’s name…” – the one who receives the glory in all of this is Boaz.  It is his name that gets the focus.
    • “with whom I worked” – again, she emphasizes the truth that her work was not her own
    • “today” – of course, this merely means that Ruth worked that same day with Boaz.  But in that word – “today” – is significance in the Scripture, especially concerning our resting in His work and being fruitful in our work happens “today” (John 9:4; Heb. 4:7), while it is light out (John 11:9-10)
    • “Boaz” – means “in it/him is strength” (see comment on Ruth 2:1).
  • 20 – “Then Naomi said” – in response to Ruth’s statement of working in cooperation with Boaz
    • “her daughter-in-law” – Ruth is younger (just as Gentiles who are brought into Israel are younger than the physical nation of Israel).  Also, the connection with “in-law” is still used by the Holy Spirit (see comment on Ruth 2:11, under “since the death of your husband”)
    • “Blessed” – Naomi repeats what she said in the previous verse; Boaz is truly a blessed man
    • “of the Lord” – he is identified with God, just as Jesus was (see John 1:1, for instance)
    • “not forsaken his kindness” – though he had every right to forsake his kindness, he refuses to do so, because of who he is.  What a marvelous and appropriate statement of Christ.
    • “to the living” – particularly, this applies to Ruth and Naomi who are living, representing the remnant of the faithful who have returned to God
    • “the dead” – this applies to Elimelech and his two sons.  Elimelech represents God as King, and shows that God has not forgotten this truth.  The two sons represent unfaithful Israel, who, though they have sinned, will not be forgotten by the faithful God (cf. Rom. 11:28-29; 2 Tim. 2:13)
    • “This man is a relation of ours” – notice, Naomi remembers this fact after hearing his name.  She recognizes who it was who gave favor.  If Boaz be a type for Christ (as I believe he is), and Naomi be a type for natural Israel who return to God (as I believe she is), then it shows a moment when Israelites would recognize Christ as part of their heritage, and surrender to Him, receiving His provisions (this happened at the beginning of the church age, and will happen at the end, see Rom. 11:28-29).  Furthermore, Naomi’s statement may reveal his relationship to “God is My King” (i.e. Elimelech, her husband), expressing that He is related to God’s purposes as King (even as Christ is the King who came, see Matt. 1:1!). (see also note on Ruth 3:2)
    • “close relatives” – perhaps this statement reveals what was said at the end of the previous comment.  Not only is Jesus a relation to Israel (being an Israelite Himself), but He is a relation to Elimelech (being a King of Israel), and thus a “close relative”
  • 21 – “the Moabite” – she is still distinguished as a woman of curse (cf. 1 Tim. 1:15)
    • “He also said…” – Ruth is stirred to remembrance and understanding through Naomi’s revelation.  A similar progression should always be felt when true fellowship happens among believers – Jews and Gentiles.
    • “to me” – Boaz spoke words directly to Ruth.  In a similar manner, Jesus could quote the words of God to Moses and apply them as being spoken directly to the Jews of his time (see Matt. 22).  And in the same way, He is willing to speak directly to us.
    • “close by my young men” – Boaz gives his servants into Ruth’s life, that she may walk in power and progress.  Her main command, though, is to stick close by those that Boaz directly puts in her life to guide her (see Heb. 13:7,17).

Or, the young men could indicate angels given by God for those who inherit salvation (Heb. 1:14), and those over the churches in Revelation (see Rev. 2-3).  See comment on Ruth 2:3 concerning the reapers.

  • “until they have finished all my harvest” – this shows the amount of time Ruth is to stay with them.  The harvest represents the end of the age (c. Matt. 13:39).  Whether they represent men or angels, it shows the absolute provision of Boaz throughout the course of the harvest.  And symbolically shows Jesus’ provision for us throughout our lifetimes.  Those who seek Him will never be without provision to reap His life.
  • “all my harvest” – in addition, you will note the word “all” indicates the fullness of the harvest.  This does not only affect Ruth, but all people who would feast off Boaz’s harvest.  Similarly, Jesus will give us life throughout this age not only for our benefit, but for the benefit of all who recognize their need for His life, through the rest of this age.
  • 22 – “Naomi said,” – now it is Naomi who is prompted from Ruth’s insights about Boaz
    • “daughter-in-law” – the connection with “in-law” is still used by the Holy Spirit (see comment on Ruth 2:11, under “since the death of your husband”)
    • “my daughter” – see comment on Ruth 3:1 “daughter”
    • “young women” – though Ruth mentioned the young men (noted for their strength in helping her), Naomi was concerned that she also had fellowship of other like her (“young women”)
    • “do not meet…in any other field” – her fellowship must remain in Boaz’s field, among Boaz’s servants.  If not, she will lose (at least some of) the life/harvest Boaz is giving her.  Similarly, Christians must see the importance of fellowship with other believers, as too many have suffered severe (and even fatal!) loss of life in Christ because of too strongly mixing with the world (see Prov. 13:20; 1 Cor. 15:33; Heb. 10:25)
  • 23 – “So she stayed” – Ruth took the advice of her elder who shared in the life of Boaz.  Similarly, we are to submit to our elders who share in the life of Christ (see 1 Pet. 5:5).  This does not mean to obey without question, for we have an “elder Brother” in Christ Himself (see Heb. 2:11), who has a greater authority than our elder brothers and sisters in the Lord, but He does give counselors for our safety and provision (Prov. 11:14).
    • “barley…and wheat harvest” – the barley harvest happened in Fall, and the wheat harvest happened later (perhaps in the Spring), see Exodus 9:31-32.  This shows that throughout the duration of the gleaning, even in different seasons, she was blessed with grain (equating to life) and was faithful to stay with the young women Boaz had put into her life (like us staying faithful to the church that Christ has given us, that is, the actual souls amongst the church, not necessarily the building).
    • “dwelt with” – notice, the cursed Gentile shares a dwelling with the Israelite.  Truly, this is a picture of Ephesians 2:19, and the way God has designed it to be.
    • “mother-in-law” – the connection with “in-law” is still used by the Holy Spirit (see comment on Ruth 2:11, under “since the death of your husband”)

Chapter 3

  • 1 – “Then” – this happened after awhile of Ruth’s gleaning at Boaz’s vineyard
    • “mother-in-law” – we have this title repeated in the last 3 verses.  Clearly, the Spirit is directing our eyes to a significance in this clause (see comment on Ruth 2:11, under “since the death of your husband”)
    • “daughter” – Naomi existed before Ruth, and Ruth was the one who married into the family.  Similarly, natural Jews existed in God’s covenant before Gentiles joined freely.
    • “security” = “rest” (cf. Ruth 1:9).  To be secure means to be at rest from your works and extra effort needed to secure.  This is the promise to all those who repent and believe the gospel of Christ, but something Naomi recognizes is missing in Ruth.
    • “I…seek…for you” – Naomi is the one who is seeking it on behalf of Ruth.  Perhaps this could relate to the picture in Acts 15 of the Jewish Christians debating what was necessary for Gentiles to be “secure,” and eternally saved.  They sought it on behalf of Gentile Christians.
    • “that it may be well” – having security is necessary to prosper.  Sitting comes before walking in Ephesians.  Fruit of the promised land came when they believed and rested in the finished work.  If Ruth is granted security, it will go well for her.
  • 2 – “whose young women you were with” – Boaz is known to Ruth by the fellowship surrounding her, but now Naomi wants to turn her attention to focus on him directly.  Similarly, we may be able to see Christ in many brothers and sisters He gives us, but we must turn our attention to Him directly
    • “relative” – As Adam and Eve were “bone of bone and flesh of flesh,” so were Christ and His Church, who compose His Body.  And likewise, so were Boaz, Naomi, and later Ruth (see comment on Ruth 2:20).  The duties of a relative include: 1. Redeem the inheritance (Lev. 25:25,28; Jer. 32:6-12), note that earth is man’s inheritance (Ps. 115:16); 2. Redeem person from slavery (Lev. 25:47-49; Ps. 49:6-9); 3. Marry wife of eldest son.
    • “He is winnowing…” – it is as if she has a revelation of where he is when she considers the plight of this woman.  Similarly, perhaps we would see the Lord more clearly when aiming to lead others to His “security/rest”
    • “winnowing” – this is a way to spread the grain; it separates the good grain from the bad grain, by use of the wind.  This corresponds to the work of the Spirit and Christ, who is sifting out the true recipients of His life from those who look OK on the outside (see Matt. 25 – ten virgins, and Matt. 13 – wheat and chaff).
    • “tonight” – it will be at night that you meet him, and unite with him.  Jesus was also crucified at night, and that sets the stage for us to unite with Him.  This day would signify the end of the harvest, and so perhaps refers to the final union of us with Christ.
    • “threshing floor” – open area, where the grain was divided
  • 3 – “wash yourself” – she had a responsibility.  She had to take water and apply it to herself to present herself for Boaz.  Similarly, the bride of Christ is to be washed by the applying of Christ’s words to our life (John 15:3; Eph. 5:26-27)
    • “anoint yourself” – first, you will notice that she is not to paint herself as Jezebel did.  Instead, she had to receive the washing of the word, and now receive and apply the anointing oil, a representation of the Holy Spirit, and believers asking and receiving the Spirit for presenting ourselves in full splendor to Christ.
    • “best garment” – to present ourselves before God and be accepted by Him, we have to be clothed in his garment of righteousness.  That is, we have to be covered by the life and fabric of another, because our life is too marred with sin.  This was true with Adam and Eve bring clothed with animal skins.  It was true of Queen Esther approaching the King.  It was true of the priests serving God.  It was true of the visitors of the wedding feast (Matt. 22).  It will be true of all saints joining Him for the wedding feast.  Only in Christ are we presentably clothed to be accepted by the Father (see Rom. 13:14; 1 Cor. 1:30; Col. 1:22; etc.).  
    • “go down” – Ruth still had to walk forward to him.  She could not wait totally for him to come to her.  Similarly, when we are finally joined to Christ, we meet Him in the sky, so we do “go down” (or up in that case) to Him.  Also, according to Deut. 25:7-9, it was the woman who was to take initiative with the brother in pursuing marriage if her first husband died (similarly, after our first man, Adam, is put to death by faith in Christ, and after this we seek marriage with the Christ).
    • “do not make yourself known to the man” – she is not to attempt to draw his attention to her as she is.  Perhaps this is similar to Adam and Eve, who could not meet with God in their present fleshly state, but had to be hidden in animal skins to be presentable.  Likewise, as we are, we cannot approach or meet with God.  But our fleshly, cursed nature must be covered up, and hidden, if you will.
    • “until he has finished eating and drinking” – after he has been fully satisfied, then your identity is revealed.  Similarly, after God’s wrath has been fully satisfied in Christ, and He has seen our covering in Him, then we are free to commune with Him in our soul.
  • 4 – “Then” – here is the moment where she is to reveal herself to him.
    • “when he lies down” – when he is at rest, after he is satisfied.  Just as humans first lived in fellowship with God on the 7th day of creation, the day of God’s rest, so we will renew that unity in fullness after God’s wrath has been satisfied and His work finished at the end of the age (see Rev. 21:6).
    • “the place where he lies” – this is the place of his rest.  Comparatively, in Heb. 3-4, the place of God’s rest was the promised land and Jesus Christ.  This ultimately, perhaps, is the reference of Boaz’s resting and her joining him in that rest.  Notice also that it is a place of intimacy, where Boaz was alone (compare with Song of Songs 1:4).  Similarly, the bride (i.e. all true Christians) will be alone with Christ for all of eternity, after He has threshed the harvest at the end of the age.  
    • “go in” – again, Ruth had to actively pursue this rest.  Consider Hebrews 4:11 – “Let us therefore be diligent to enter that rest.”
    • “uncover his feet” – the feet are a symbol of authority.  Consider Ephesians 1:22 – “And God put all things under Christ’s feet,” and Hebrews 2:8.  Jesus’ authority is shown by what is under His feet, and at the end of time it will be seen that all things were and always will be under His feet.  Here, it is difficult for me to understand what is meant by uncovering Boaz’s feet.  Perhaps it shows that as Ruth helped Boaz in securing rest for his feet, so the church helps Christ in putting all things securely under His feet?
    • “lie down” – Ruth, too, must rest in and with Boaz.  Similarly, our faith brings us to rest with Christ, whose work was finished at the Cross (cf. John 19:30; 6:29).  Also consider that our faith is the agent by which we overcome the world and join in Christ’s triumph in having everything put under His feet (see 1 John 5:4-5).
    • “he will tell you what you should do” – after Boaz is resting from his work and from the harvest, and his feet can be put to rest because all things, symbolically are under them (as they will be in fullness at the end of this age with Christ), He also must exercise authority over his bride – “He put all things under His feet, and gave Him to be head over all things to the church” (Eph. 1:22, compare also Col. 1:17-18 and Rev. 14:4).  This was the condition the first bride was given (see Gen. 3:16), and the heart of Paul from the time of his conversion (see Acts 9:6).
  • 5 – “She said” – Ruth’s response to Naomi.
    • “All that you say” – notice the allegiance and obedience.  It was not just some, but all of the words of Naomi, who had a revelation of God’s purpose.  Perhaps this is similar to Acts 15ff, where the Gentile believers submitted to the revelation of the Jewish Christians in discussing how they can approach God.
  • 6 – “She…did…all” – Ruth not only obeyed in word, but in action.  This is what true Christianity should look like (see 1 John 3:18, and Luke 15:18-20).
    • “mother-in-law” – the connection with “in-law” is still used by the Holy Spirit (see comment on Ruth 2:11, under “since the death of your husband”)
  • 7 – “eaten and drunk” – presumably, this happened with his servants, as a celebration that the work was finished (compare with wedding feast of the Lamb (Rev. 21-22).
    • “his heart was cheerful” – this is a mark of satisfaction.  This is what it will be like when the Lord opposes the wicked and proud in the final judgment, and then turns his attention to His beautiful bride, adorned by His jewels and beauty.
    • “the end of the heap of grain” – this is his position.  He lies at the end of the heap or mound of grain.  Symbolically, the grain represent all those who share Christ’s life (see John 12:24; Leviticus 2).  Christ is at the end, as a position of authority, but also one of love.  His position of rest is among those with new life.  This will always be true (see Heb. 3-4).
    • “came softly” – there is a respect and love shown here.  She knew it was up to him to decide what to do with her, so she came humbly and softly before him.  I am convinced that it is only the humble who can accept and will be accepted by Christ.
    • the other descriptions in this verse are expounded in comments on Ruth 3:4
  • 8 – “midnight” – this depicts the time of the final judgment and joining with Christ (see Passover Feast in Ex. 12, and Jesus’ words in Matt. 25:6).  Coupling the midnight time frame with the harvest ending gives further evidence that this episode speaks ultimately of Christ’s judgement and return at the end of the age, and thus this picture of Ruth and Boaz can give insight into what will happen when we meet Christ finally and are before Him in judgment.
    • “startled” = awoken. Compare Psalm 73:20 when He would awake to judge.
    • “lying” – she rests securely, though there is potential that he would be upset.  It seems likely that Ruth judged his character from what he had already revealed to her of himself, and felt secure around him.  Similarly, in this life, as believers taste his word and power and Spirit (cf. Heb. 6:4-5), we will be able to rest assured that He will not show wrath when we meet Him face to face (see 1 John 5:13).
    • “at his feet” – her position is not one of equality, that she would be at his side.  Instead, it is a position of submission (see comments on Ruth 3:4, “he shall tell you what you should do”)
  • 9 – “Who are you?” – She must give a reckoning of who she is before him.  Similarly, in judgement, we will give a reckononing to God of our lives (see Rev. 20, for instance).
    • “Ruth” – comes from Hebrew word for “mate,” “associate,” “friend,” “one who comes alongside” (taken from comment on Ruth 1:4).  Earlier, she sought to come alongside her mother-in-law.  Now, she seeks to come alongside Boaz, the man of strength, power, and life.
    • “your maidservant” – see Matt. 25:21,23.  This is the epitome of what we hope to be reckoned as when we meet Christ.
    • “under your wing” – could also mean, “Spread the corner of your garment over your maidservant.”  This same phrase is used in Ezekiel 16:8, when God depicts his covenant and love being given to Israel.  Compare also Matt. 23:37, where Jesus uses similar language while speaking of Israel’s rejection of His covenant.  Putting these two passages together gives us a possible (and convincing, in my opinion) understanding that Ruth was asking here to be physically accepted as a covenant person (as Gentiles have this same hope when they meet Christ at time of judgment).  Also, the phrase does carry sexual connotations.  This makes sense in light of our consummation of our marriage with Christ happening after the time of judgment (after the wedding feast of the Lamb, Rev. 21-22), when the “consummation of the age” also occurs (see KJV marginal reading of Matt. 28:20)
    • “for you are…” – here is Ruth’s appeal to why she should be under His covenant:
    • “close relative” – our sharing in Christ’s life brings the assurance of being under His covenant (see Eph. 1:13; John 1:12; 1 John 5:13; etc.).  Ruth shared in Boaz’s life through her marriage, and received the benefits of this life through her following Naomi to the land.  This shows that Gentiles, when they accept Christ and receive their adoption into Israel, and continue in their inheritance (through faith, see Gal. 3:1-3, for instance, and through the Scriptures, see Rom. 3:2), can receive Christ, our elder Brother (see Heb. 2:11-12).
  • 10 – “He said” – this is Boaz’s, not Ruth’s, evaluation on her situation.
    • “Blessed are you” – he sides with her, and believes her who is from a cursed origin blessed
    • “of the Lord” – the reason and source of her blessing is God
    • “my daughter” – compare comments on Ruth 2:8, “my daughter”
    • “more kindness at the end” – this is the gauge of our position with Christ at judgment: what we do at the end of our life (compare Ecc. 11:3; and 2 Tim. 4:7 – it is where you finish that you remain, no matter where you start).  Additionally, those who truly have the life of Christ will show growth in their fruit as they progress.  The more time you give them, the more it will become evident they have supernatural life in them, so that kindness (one of the fruit of the Spirit in Galatians 5), along with other fruit, will increase “at the end”.  The kindness she showed is explained below.  
    • “in that you did not go after young men” – this shows what was stated in Ruth 2:8 (under “my daughter”), namely, that Boaz is an older man.  The commendation is that she saved herself for Boaz, when other men were available.  When Moses went up on the mountain, the people complained that he would not come down, and in their haste served idols shaped like golden calves.  The church, like Israel of old, is in a situation where Christ (like Moses) has ascended and seems to be longer in coming than we anticipated (2 Pet 3:9).  There is a choice, then, for all of us.  Will we, like Ruth, save ourselves for our Boaz (i.e. Christ) and forsake offers of other men?  Or will we forsake the love of Christ and choose intoxication and adultery with the world?  Consider Song of Songs 1:2 – “Your love is better than wine.”  Note also that it was her preserving herself for Boaz that was considered the greatest kindness she could show him (see earlier in verse).
    • “whether rich or poor” – some temptations and seductions are poor, such as sex, intoxication, murder, and other forms of uncleanness.  But other temptations of idolatry are rich, such as ministry, family, giving to the poor, etc.  These latter temptations are not sins in themselves, but if they have gained our heart and worship, instead of Christ, they are idols all the same (consider Rev. 2:2-4; Luke 14:26; Matt. 8:21-22; John 12:4-8; 1 Cor. 13:3; Matt. 16:26).
  • 11 – “do not fear” – she has no fear in judgment from Boaz, as she is covered by the Lord’s life (symbolically shown in Ruth 3:3), and has shown evidence of a life of devotion for him (Boaz, representing Christ), instead of other men.  Compare 1 John 4:17-18.
    • “all that you request” – similar promises are seen in Esther 5:3; Romans 8:32; 1 John 3:22, etc.  Her primary request is for Him to be her rest, security, and provision, which Christ honors in those who look to Him for the same thing (see an example in Matt. 11:28-29).
    • “for…” – here, Boaz is revealing another factor that confirms her security with him.  These are of eternal significance to us, who seek Christ’s security on the day of judgment, as they give us shadows and examples of the evidence that will be considered in our judgment.  
    • “all the people of my town” – Boaz is from Bethlehem, the house of bread (see Ruth 1:22- 2:1, and comment on Ruth 1:1, “Bethlehem”).  Christ, however, is from heaven, the home of eternal Bread (see John 6).  The people of His town would include all those spoken of in Hebrews 12:22-24, including believers and angels.  Thus, it is eternally damning if Christ can say to you, “I do not know you, where you are from,” (see Luke 13:25-27).  
    • “know that you are a virtuous woman” – her character is evident to the town inhabitants.  Similarly, those who truly know Christ should have a character of Him that is evident to other believers and angels (consider Matt. 25:31-46; 1 Jn. 3:17; Matt. 7:15-20; Eph. 3:10; etc.).  A “virtuous woman” is also the description and introduction of the noble wife of Prov. 31 (see verse 10).  In like manner, this is the introduction of Ruth and signifies that she is recognized as a true wife and bride worthy of Boaz’s attention. 
  • 12 – “It is true” – Boaz is affirming that what Ruth heard and believed is true.  It will be the same way with Christ when we base our faith on His word, and not the words of others.
    • “close relative” – see comments on Ruth 2:1,20
    • “relative closer than I” – Who is this?  Who could be closer than Boaz (type for Christ)?  In truth, I am between two opinions on this person: (1) It represents the law, which was closer to them in the sense that it was around before Christ came in his Incarnation, and “offered” a way of provision from within, that is, if you obey the law you will receive the blessing (see Romans, Galatians, etc.); (2) It represents the life of Adam, i.e. the natural life.  It is closer in the same way the law was closer: it was around before Christ came in his Incarnation and is a life within, whereas Christ starts without and later enters in AFTER we reject the our natural life as a savior.
  • 13 – “Stay this night” – essentially, Boaz (type for Christ) is saying, “Rest with me” during the night (which is a sign for judgment).  It was not up to Ruth to fight off the judgment, but to stay with Boaz who would protect her from it.
    • “in the morning” – Jesus’ resurrection was revealed in the morning.  The rod of Aaron was shown to have budded in the morning, whereas the other rods did not produce the life (see Num. 17).  Both of these indicate that true life is revealed in the morning.  In the story of Ruth, the morning would reveal who could truly redeem her.
    • “duty of a close relative” – see comment on Ruth 3:2
    • “good; let him do it” – God is just and fair.  If someone truly lived up to his standard, as shown in the law, He would honor that.  Similarly, if this other man (whether he represent the law or the natural self) can truly replace Boaz, it is good and his right to do so.  Boaz, like Christ, allows the other one to be shown incapable before He shows himself capable.
    • “if he does not want” – if he is not suited and up to the task, as neither the law, in itself, nor the natural man were
    • “I will perform the duty for you” – I will redeem and provide for you.  You will not be left alone if this man is unsuitable and unable.  This, perhaps, hints at the weakness of the law in deliverance with natural man (see Rom. 7:1-4).
    • “as the LORD lives” – his promise and testimony is bound up in the Lord living.  If the LORD does not live, then his promise and words are not true.  As long as the LORD lives, however, his promise and words can be assured.  Of course, the LORD can never die, and thus his words are forever binding (see Rev. 1:18, for instance).  Additionally, as a type for Christ, this may also hint at the fact that the LORD’s provisions and promises are assured and found in Christ’s resurrection.  Only through this resurrection can He be a redeemer and provider for those who seek Him, and it is the life and testimony of His resurrection itself that is the redemption and provision for all who come to Him.
    • “Lie down until morning” – This is a posture of rest.  Spiritually, we can rest in Christ’s finished and completed work on the Cross, and we do this by putting our faith in Him (see Heb. 4).  This allows us to not fear the coming judgment and darkness (1 Jn. 4:17-19), but is our promise that Christ will be our salvation when we awake (1 Thes. 4:14).
  • 14 – “at his feet” – see comment on 3:8, “at his feet”
    • “until morning” – see comment on 3:13, “Lie down until morning”
    • “before one could recognize another” – before judgment could be made about each other, as the light was too dim.  If my suspicions are correct that this interaction typifies the day of judgment, this phraseology could indicate the time before Christ’s judgment has been enacted, when the deeds are still in the dark.  Consider Paul’s words: “judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness…Then each one’s praise will come from God.” (1 Cor. 4:5).
    • “he said” – I am unclear who he is speaking to.  If it is Ruth, it is strange he tells her what to say about “the woman” (herself).  If it is someone else, it is strange they are not introduced.
    • “Do not let it be known” – it is not yet time to announce that he has accepted her.  He purposes that a veil would remain over people’s eyes, so to speak, possibly due to fear of misunderstanding.  In type, it could represent the veil over the Jews that the Gentiles have truly received Christ by faith, and not the law (see Rom. 11:7-8).
    • “the woman” – not “the Moabite” (a reference to her sin), nor “the daughter-in-law” (a reference to the law), but now “the woman” in reference to the man, a sign of a new identity in Boaz (similar to our new identity in Christ)
    • “came to the threshing floor” – this is the open area where the grain is divided.  I presume it to be a picture of the judgment seat of Christ, where He will separate the wheat from the chaff (see Mt. 13:24-30,36-43, for instance), but am unclear how she could come and leave it.  Perhaps it is like saying our judgment is secured today in Christ, though the actual judgment itself is still in the future (see 1 John 4:17-18, for instance).  In this way, Ruth’s judgment is secured, though the actual process is yet to happen (it will come in the morning).
  • 15 – “he said” – to her
    • “bring the shawl” – formerly something that hid and covered her, as we are hid and covered in Christ   
    • “hold it” – what was her covering, is now in her hands.  Thus the garment serves the purpose of covering her and of being something she possesses.  Perhaps this points to the fact that we are “in Christ”, and yet Christ’s life (i.e. the Holy Spirit) is also said to be “in us,” and our possession (Col. 1:27)
    • “he measured” – he does not entrust it to another, but his own eyes ensure the right amount is given.  Similarly, when God is the giver of gifts, He will not allow us to get any less than what He intends, and ensures that it is of a quality worthy of His name.
    • “six ephahs” – an ephah was 10 times the normal amount (see note on Ruth 2:17, “ephah”).  6 ephahs, therefore, give 6 x 10 times the normal amount (=60).  I don’t know the significance, but have seen 6 as a number representing man (Adam and Eve made the 6th day, Goliath has different measurements of 6 in his description, the number of man was 666, etc.), and 10 as a number representing a time of testing as well as a time of finality (see comment on Ruth 1:4, “ten years”).  Putting these together, then, perhaps this amount signifies that the food would last for the duration of her time in this life.  This is pure conjecture, and little better than me saying, “I don’t know,” because, in truth, I don’t know!
    • “barley” – see notes on this in Ruth 1:22.  This is representative of resurrected life.  Putting this together with my conjecture of the meaning of six ephahs (see note above), it does not seem unthinkable that this represents the new life (barley) we are given within our human bodies for the duration of our life on earth (6 x 10 = fullness of man).  Consider 2 Cor. 4:7.  She receives this, symbolically, at the time of her approaching him for judgment, and as a token ensuring that he will protect and provide for her, and not turn against her when that judgment occurs.  This is remarkably consistent with the life we have been given in Christ to ensure we will receive eternal life and provision at the hour of our judgment (consider, Eph. 1:13; 1 John, Gal. 5; and many more).
    • “laid it on her” – it was not for her to reach out and grab it, but he was the one who put it on her.  See this beautiful illustration of Christ in our life.  We don’t reach to grab his life, but He gives us perfectly meted out to us (see John 3:30).
    • “Then” – there is an order to events.  She first had to be given this barley, then the next event could happen.
    • “She went into the city” – though some texts say “he” went into the city, we know that both of them would go into the city – he to talk to the one closer in relation, and she to meet with Naomi (see next verse) -, therefore, it is not paramount which reading we use.  However, the more favorable reading seems to be “she went,” and, if my judgments are correct so far (namely, that the final time of Christ’s judgment has not yet been foreshadowed in the events of Ruth), then it would make more sense that she went into the city with this life she has now received from Boaz. 
    • “She” – not the Moabite, or the “daughter-in-law,” but “she”
    • “the city” – this represents the people of God, i.e. the church (see Heb. 12; Gal. 4).  She now has something to contribute to the church, and it is no longer that she is just the recipient of Naomi’s (i.e. Israel’s) blessings.  They are made perfect through the life she was given!  Just as the patriarchs and Israelites after the time of Christ needed the revelation granted to the Gentiles in order for the collective church to have the most life (see Col. 1:26-27; Heb. 11:40).
  • 16 – “she came” – Ruth has left the immediate presence of Boaz, and now comes to the city
    • “mother-in-law” – the connection with “in-law” is still used by the Holy Spirit.  Here it refers to the mother, who is under the same law as Ruth (see comment on Ruth 2:11, under “since the death of your husband”)
    • “she said” – Naomi is the speaker
    • “Is that you…?” – there is something different; she is clothed by another and no longer retains the features she once had (compare Titus 3; 1 Pet. 4; 1 Cor. 6 – there is a difference in her life because of her encounter with Boaz, just as Christians are made different because of encounter with Jesus).
    • “my daughter” – see comment on Ruth 3:1 “daughter”
    • “she told” – Ruth is speaker
    • “all” – she was faithful to share the whole account (cf. Acts 20:27)
    • “the man had done for her” – she did not claim it as coming from herself.  She was faithful to turn to him, just as we are called to repent and turn to God, but He is the one who acts and speaks and works for our good, not us!
  • 17 – “six ephahs of barley” – see notes on Ruth 3:15, “six ephahs,” and “barley”
    • “he gave” – again, there is a recognition that it did not come from her at all.  Instead, she only could hold the thing that covered her to carry it.  I believe the thing that covered her represents her being in Christ, and her holding that covering represents Christ being in us, therefore, even her retaining the resources could only be possibly with Christ being her possession, and through his covering.
    • “he said…” – this represents the word of God 
    • “Do not go empty-handed to your mother-in-law” – see note on “the city” in 3:15.  We see that it was for the express purpose of adding to Naomi (a representative of Israel) that Ruth was given the barley/life.  The same is true of the revelation God has given to Gentiles, that Israel could also be blessed and receive, both of us sharing what the other has received from the Lord.  Of course, the Israelites who reject the revelation given to the Gentiles and do not accept Christ have disregarded their birthrights and are cast out until/unless they repent and receive the Lord (see Rom. 9-11; Gal. 3; etc.).
  • 18 – “she said” – Naomi speaking
    • “Sit still” – this is the action and work that Ruth had to do while her salvation and provision is being secured by Boaz.  This is the work that Jesus refers to in John 6:29 and Hebrews 4 – REST.  This is tremendous news to all who seek the Lord’s help and wonder about the day of judgment, as Ruth sought Boaz’s help and came to him at midnight, after the harvest (both symbols of the final judgment).
    • “my daughter” – see comment on Ruth 3:1 “daughter”
    • “until you know” – she is to rest until understanding is given.  Compare Jesus’ words in Matt. 11, concerning resting and having eyes to see.  Consider also that full knowledge happens when Christ returns (1 Cor. 13:12), which is what Ruth is awaiting in Boaz.
    • “the man will not rest until he has concluded the matter” – compare John 5:17.  Jesus said that we must rest and He must work, until He cried out, “It is finished” (John 19:30).  That is Jesus’ conclusion of the matter, the cross.  What a powerful picture that is being alluded to in Ruth and Boaz.  “The LORD will perfect that which concerns me; Your mercy, O LORD, endures forever” (Ps. 138:8).
    • “this day” – In John 9:4, Jesus relates that His work happens in the day, but “the night is coming when no one can work.”  Therefore, it is suitable that Naomi says Boaz’s work will be finished on that day, just as Jesus’ work, metaphorically was finished that day (John 9:4).

Chapter 4:

  • 1 – “Boaz went…” – the work of Boaz is here shown, and can give us a glimpse into the nature of Christ’s work
    • “to the gate” – Jesus describes gates as the necessary pathway to lead to Him (Matt. 7:13-14), and describes His nearness and return as being at the “gates” (Matt. 24:33).  Literally, a gate is the place where people enter and exit a town.  In this case, the gate was the entrance and exit of Bethlehem (meaning “the land of bread,” and typifiying the place of eternal life).  It is therefore suitable that his contention would be at the entrance of the city, where they judged matters, as Christ is doing the work to secure our entrance into life and to pass the judgment of God from falling on us.
    • “sat down there” – not sure if this would give a picture of the judgment process itself and show what we are really saved from (as they would sit to judge and consider matters), or if this prefigures when Christ finished the work and sat at the right hand of God.  I don’t believe the latter is the case, because it is too early in the story, but am unsure in general.
    • “behold” – this showed that something significant was taking place
    • “close relative” – whether it corresponds to the natural man or the law (the latter I am inclined to believe, considering that this was the contention for Gentiles to be accepted into the church, see Acts 15).
    • “Boaz had spoken” – In his very words he identified that this man would be the alternative to saving Ruth.  Similarly, we should expect to find Jesus saying similar things about the law (if this man represents the law), as well as his disciples saying the same things.  Sure enough, we find both: See Mark 10:17-27, and Gal. 3:21, for example.
    • “came by” – the man approached the gate and was near Boaz.
    • “friend” – Hebrew “peloni almoni;” literally “so and so” (see footnote of NKJV translation).  I’m not sure how much to read into this word, but if it is similar to our concept of “friend,” today, I think this is evidence in my mind that the unnamed relative represents the Law.  The Law is called a “tutor” and “aid” to bring people to Christ, whereas the natural life is strictly called an enemy of God that cannot change, but must die (see Rom. 7, for instance).  This would also make sense in the terms of the entire motif of the book of Ruth, that of Gentile and Jew being brought together, which has bearing to the law bowing to Christ, and is not as directly related to the natural man bowing directly to Christ (though this happens too!).
    • “sit” – This is a place of serious discussion and judgment.  If our types are correct, it gives a glimpse into the relationship between Christ and the Law in terms of salvation.
    • “So he came aside and sat” – there is clear obedience he shows to Boaz, another evidence of Boaz representing Christ, the Lord of Lords.
  • 2 – “he took ten men” – Boaz brings 10 judges.  This seems to suggest the judgment of the law, which is represented in the 10 commandments (though extends beyond that).  Together they are going to judge the matter.
    • “elders of the city” – this shows that they are rightful judges in the matter.
    • “So they sat down” – again, they did precisely as Boaz ordered, who has shown himself a distinguished man of true authority (a type of Christ)
  • 3 – “He said to the close relative” – this is the issue/contention between Boaz and the unnamed relative, and we can see what’s at stake in their dialogue
    • “Naomi” – the issue begins with Naomi (a representative of Israel)
    • “come back” – like repenting
    • “Moab” – the place of curse and sin (see notes on Ruth 1, “Moab”)
    • “sold the piece of land” – she gave up her territory and inheritance
    • “belonged to our brother Elimelech” – the land was purchased and meant for Elimelech (“God is My King”).  In type, this is the picture of Israel rejecting God as their king, which Boaz is now pointing out.
  • 4 –  “I thought to inform you” – Boaz (as representative of Christ) is raising the issue with the man.
    • “Buy it back” – redeem it by your riches and power, on behalf of Naomi (representative of Israel)
    •  “in the presence of the inhabitants” – the redemption had to be in the sight of others.  It does no good for a man to say, “I can redeem myself,” if he is never tested and shown to be faithful in the sight of others.  Similarly, for the law to redeem someone, it had to be followed.  Though it could be perfectly written, and the plan of redemption spelled out clearly on the basis that someone follow all of its steps, a man or woman still had to follow it, the law could not redeem without being realized by men or woman.  The inhabitants represent the people of God, who live in His city (see Heb. 12)
    • “elders” – the 10 elders sitting with them.  If the elders represent the law (as I wrote earlier), and the relative represents the law (as I alluded to), it seems strange that the “law” would redeem in the presence of the “law” (as they symbolizes might lead me to believe).  Therefore, either my presumptions are incorrect regarding the symbolism of the 10 elders and/or the unnamed relative, or it is a way of saying that the law’s redemption must be consistent with the testimony of the law itself.
    • “of my people” – the people of God.  First, as typified in natural Israelites.  Later, seen in Gentiles joining Israel (as Ruth joined Naomi).  God’s people had to see the redemption transaction take place.
    • “redeem it…tell me” – there are 2 choices laid out for this relative: (1) redeem it by your own strength and riches, or (2) tell me you cannot, so that I may redeem it.
    • “no one but you to redeem” – according to Lev. 25:23-25, the land was, is, and always will be God’s.  And if a member of Israel became poor and had to sell the land, the person who bought it does not have it permanently.  Instead, as soon as the seller has the money, or has a relative with the money, the buyer is obligated to give back the land in exchange for its purchase (this is redemption).  In the book of Ruth, Naomi was the poor one who sold the land, and this unnamed brother is in the position to redeem it on behalf of Naomi.  An eternal picture of this can be gleaned when you consider that Christians are called “God’s field” (1 Cor. 3:9).  When we, in our poverty, sell ourselves over to sin and Satan, we are not permanently his.  Instead, we must rely on the blood of Jesus, “our brother” (see Heb. 2:11), to redeem us, because we are too poor to redeem ourselves – a beautiful picture of the glory of Christ’s work!
    • “no one but you” – Boaz’s words place a unique position on this unnamed relative.  Whoever he is and whoever he represents, he, and only he, has an opportunity to redeem, before Boaz (the figure of Christ) steps in.  Who does he represent?  Perhaps I have been too strict to label him either the natural self or the law.  Perhaps he is the embodiment of both working together, and he represents any human efforts to redeem ourselves by works, particularly works of the law.  Both our natural efforts and the law had an opportunity to redeem before Christ came, but both were shown powerless to do so.  
    • “I am next” – Boaz, a type for Christ, will redeem it if this man is unable.  But first he needs to hear directly from this man, in front of witnesses, if he is able.
    • “I will redeem it” – the man says he is capable and able to redeem.  Similarly, our natural self said that before we knew Christ, and continues to say that after coming to Him, but later we find those boasts were in vain.  
  • 5 – “On the day…Naomi…Ruth” – the redemption that secures Naomi must also secure Ruth.  There are not two separate redemptions.  Jew and Gentile are joined together by one sacrifice: the crucifixion of Christ.
    • “from the hand of Naomi” – buy purchasing the field, it no longer is Naomi’s obligation.  In this way, it seems, the expression of buying it from her hand makes sense.  Furthermore, it shows that whoever redeems us, we are indebted to, and that person has ownership over us.  In such a way, Christ’s blood that saves and redeems, also is the price by which He bought us.  We are not our own, but His (see 1 Cor. 6:20; Acts 20:28).
    • “also buy it from Ruth” – because Ruth (the type for Gentiles) has joined in marriage to Naomi (the type for Israel), and they share the same land and needs, the redemption had to cover both of them, just as Christ’s redemption covers Jew and Gentile.
    • “the Moabitess” – she is still identified with the cursed land she comes from.  The redemption has yet to apply
    • “the wife of the dead” – she married the son of Elimelech (“God is My King”).  Deuteronomy 25:5-10 explains that if a man of Israel marries and dies, his brother, and not a stranger, must marry his widow and pass on his name.  However, if the brother refuses to do so, the woman is to remove his sandal and spit in his face in the presence of the elders, as a public sign and curse toward this man who would not care for the name of his brother.  In this situation with Ruth, the Holy Spirit leaves out the name of her husband, and instead seems to highlight only that she remains within the family and land of Naomi, whose husband’s name meant “God is my King”.  I believe this indicates that Ruth and Naomi’s redemption is ultimately a sign of God restoring his kingdom and his reign over the world – Israelite and Gentile – and that all Israel (including Gentiles) who truly believe in Christ will not be blotted out of the land, but remembered as a testimony of the work of Christ (cf. Deut. 25:6).
    • “to perpetuate the name of the dead through his inheritance” – this is the theme of the book.  That Boaz (a type for Christ) would insert his seed (a type for the life of Christ extending through the seed of the Word and Spirit) into Ruth (a type for Gentiles), and redeeming their land, so that Elimelech (a type for God’s kingship) would be restored (a type for the kingdom of God that Jesus inaugurated), and that the weakness and suffering of his children previously (see the meaning of their names in note on 1:2; a type for the sin and state of Israel before Christ) would be changed into strength and glory (a type for what happens to Christians, through the life of Christ and not their own life).
  • 6 – “I cannot redeem…lest I ruin my own inheritance” – similar statements are perpetually made by those confronted with the gospel.  They reject the path of the cross because they’re afraid they will lose the pleasures of the world.  Such an attitude is opposite that shown of Christ in Phil. 2:4-8.  Though, in truth, his declaration is biblical in the sense that if you cannot provide for your own family, how can you provide for others? (1 Tim. 5).  What this shows is that the unnamed man cannot retain who he is and has, and simultaneously redeem Ruth and Naomi and the name of Elimelech.  In type, this relates well to the natural man who tries to live after the law.  Either the law cannot retain what it is (perfect, holy, just), or the man cannot retain who he is (a depraved sinner incapable of following the law) for their to be obedience from the man toward the law.  The law is too poor to help the man, and the man is too poor to follow the law.
    • “You redeem” – This unnamed man recognizes his poverty, but also the riches of Boaz.  He has testified that Boaz will redeem.  In this instance, it is more appropriate to relate this to the law, or man’s shortcomings in trying to follow the law, because both of these point to the need for a redeemer beyond them (i.e. Christ)
    • “my right of redemption” – again, this is a perfect picture for the law, or man’s efforts in trying to follow the law.  God first allowed that to happen, and even said that redemption is possible if you obey every part of the law perfectly.  Of course, this never happened, and only pointed them to Christ’s redemption.
    • “I cannot redeem it” – like Paul’s statement in Gal. 2:20 – “not I.”  The man truly recognizes his poverty and Boaz’s strength.  This is perfectly illustrated in Romans 8:3.
  • 7 – “the custom in former times…” – the core of this procedure is found in Deut. 25, which was written around 1,500 B.C. by the hand of Moses.  The book of Ruth took place a few hundred years after this.
    • “redeeming and exchanging” – redemption implies an exchange of ownership.  If you redeem something, you become the new owner.  Thus, if Boaz is the redeemer, he becomes the owner of the land and all that it entails (including Naomi and Ruth).  On a stronger level, if we receive the blood of Christ as our redemption from sin and death, Christ must be our owner.  We cannot know His blood without knowing His lordship.
    • “to confirm anything…” – this shows it was not enough to give words, but had to be evidenced in action as well.  Of course, this principle is replete in the Scripture.  John tells us to not love in word only, but also in deeds (1 John), God says He confirms His message not only in words but also in signs and wonders of the Holy Spirit (Heb. 2:3-4), etc.
    • “took off his sandal” – in Luke 15:22, shoes distinguish sons from slaves, therefore, this may be a token of him losing his inheritance rights because he was not willing to redeem another (just as a lack of forgiveness toward our brethren reveals that we reject God’s forgiveness toward us, see Matt. 18:21-35).  Also, to wear shoes implies a separation from the world, whereas having no shoes shows you are touching the world, and are slave to the world.  Consider that the disciples feet needed to be clean because they touch the world, but not their body because that did not touch the world (in terms of the physical dust of the world), see John 13.  Consider also that if a town rejects the message of Christ we are to shake the dust off of our feet as a sign that we separate ourselves from them.  The shoes themselves are shown to be the readiness of the gospel of peace (see Eph. 6), and it is the gospel that keeps us separate from the world.  Also, look at the animals in Lev. 11.  Their cleanliness was based on their separation from the environment surrounding them.  So an insect who can jump and remove himself from the world is clean, whereas a serpent who is confined to the dust and cannot leave it (a type for Satan who will always be of the world and sin), is the most unclean of all.  By this man taking off his sandal, he proclaims that he no longer is separate from the world, but a slave to it.  If the man is a type of human efforts to fulfill the law, we all should know quite readily how true this statement is.
    • “gave it to the other” – the sandal was given to the other.  The ownership of the land and right to walk on it was exchanged.  When Christ redeemed us from trying to fulfill the law on our own power, we admitted that He alone had/has the right to own us and our inheritance.
  • 8 – “Therefore” – Because of, and in accordance with, the customs of the law, the man’s action follows.  It is an indicator that God’s perfect and unchanging law governs this transaction.  Think of it this way, God’s law shows that human efforts are incapable of redemption, and must give way to the redemption of Christ.
    • “Buy it for yourself” – If Boaz buys it, he owns it.  This man acknowledges his poverty and the right of Boaz’s ownership.  Likewise, the law should prove to us that we are incapable of redemption, but if we accept Christ’s redemption, we accept that we belong to Him.
    • “He took off” – he voluntarily takes it off, whereas Deut. 25:9 shows the woman taking off the sandal.  There is a recognition in this man that he is not worthy to have this inheritance.
  • 9 – “said to the elders and all the people” – this was a public declaration.  If the elders represent the law (see notes on Ruth 4:2 – “ten men”), and the people of the city represent the people of God (i.e. the church, see Heb. 12), then it shows that the law and the people of God are the witnesses of the redemption of Christ (as pictured in Boaz).  This is exactly what Paul demonstrates in Romans and elsewhere when he shows that the law testifies of Christ’s redemption (see, for instance, Rom. 3:21), and the character and power of Christians testifies to this fact (see, for instance, Rom. 5:3-5; 15:18-19).
    • “You are witnesses” – reiterates what is stated in note above
    • “that I have bought” – they are witnesses of his redemption.  As a side note, compare Lev. 25:15.  In the Leviticus passage it shows that the value and price of the land directly correlates with the crops produced.  Thus, as a type, when Christ purchases us (and we are called “God’s field,” see 1 Cor. 3:9), He has bought all of the fruit we produce.  It was, is, and never will be intended solely for our own use and pleasure (though, as a gracious Owner, He does provide and allow for us to have feasts off of HIS land).  This truth is stated clearly in Romans 6:13, where the Spirit commands us to present our resurrected life to God, not ourselves.
    • “all that was Elimelech’s” – as we have said throughout this study, Elimelech means, “God is My King”.  Boaz takes on all that comes with “God is My King.”  This symbolism is fulfilled when Jesus enters as the King of Kings and proclaims the kingdom, where God says He has handed the kingdom over to Him.  To know God as our King, we must bow to Jesus (the 2nd Person of the Trinity) as our King.  No one can access God’s kingdom outside of the King who paid the redemption for God’s land!
    • “all that was Chilion’s and Mahlon’s” – these are the children of Elimelech, who would share and pass on his inheritance.  I think they represent an unrepentant Israel who rejected God as their King (see 1 Sam. 8), and were wasted away instead (as these names represent, see note on Ruth 1:2).  This shows that NOT ONLY would Boaz (a type for Christ) redeem God as the King of His people, that He would also restore the inheritance and reputation of a wasted Israel (a sign for the blood of Christ).  This happens by God calling all of His church, “Israel” (see Rom. 9; Gal. 3; 6; etc.), who have been purchased by His blood.  
    • “from the hand of Naomi” – see note on 4:5, “The hand of Naomi”
  • 10 – “Moreover” – he goes beyond restoring the blessing to Naomi and her family (picture of Israel)
    • “Ruth the Moabitess” – she is identified as a cursed woman (Moab being a cursed land)
    • “widow of Mahlon” – this is the first time in the story we find out who her husband was of the 2 sons.  In Ruth 1:2, Mahlon was the first son named, and presumably the oldest son.  Ruth is identified as a widow, which means she has no help on the earth, as a married woman would have with her husband (see Luke 18:1-8).  And she is a widow of Mahlon, which means “sickness”.  So even while her husband was alive, he (as his name represents) was not the strength she needed either.       
    • “bought to be my wife” – See 1 Cor. 6:19; Acts 20:28.  Christ paid for his church, which is his bride (Eph. 5:23), with His own blood.  We belong to Him and take on His name, the way a bride does her husband.  In this picture, Ruth, the Gentile convert, has been bought along with Naomi (the Israelite), so that she can become a bride of Boaz (the type of Christ).  
    • “to perpetuate the name of the dead” – the issue here is life coming to those who are dead.  In this case, it is ultimately the life of Elimelech (“God is my king”) who is resurrected (this happened when Jesus came to inaugurate the kingdom of God).  As a corollary, it is also the life of his son, Mahlon (“sickness”) who is resurrected, perhaps a type of natural Israel repenting as they see Gentiles being brought into the covenant (Rom. 11:11), or a type of spiritual Israel coming to life through repentance and faith in Christ (whether someone is a natural born Gentile or Israelite), see Romans 11.
    • “in his inheritance” – this is the way Boaz brings back God’s kingdom (the name of Elimelech – who is the dead one referred to – corresponds with God’s kingdom, see note above).  It is by buying his inheritance.  In the same way, Christ restores God’s reign and authority by coming, dying, and resurrecting (which was his act of paying to redeem God’s inheritance).
    • “the name of the dead may not be cut off” – ultimately, the name of the dead is “Elimilech” (which means, “God is my king”).  In this story, it is clear that this symbol of God’s kingship could not be lost, and so was purchased and restored through Boaz.  As we have mentioned, Boaz is a type for Christ, and thus the redemption and restoration of God’s kingdom is found in Christ’s work and Person!
    • “from among his brothers” – this refers to his family members, and those who share his life.  It is this place – i.e. within his own people – where his life, name, and inheritance continue.  In the same way, the people of God are called his family; we have his life, name, and are his inheritance.
    • “from the gate of his native people” – a parallelism to the statement above.  His brothers = his native people.  This emphasizes the point that His life and inheritance continue within His own people, and not outside of that.
    • “You are witnesses” – he is referring to the elders and all the people of the town (see Ruth 4:9).  Not only are they partaking in this transaction by living within the same town, they are also hearing his words and witnessing his actions.  This translates to the church seeing these truths in the words of God and witnessing the death and resurrection that pays the cost.
    • “this day” – the emphasis on the particular day that this is taking place draws in my mind a connection to all the times the Scriptures speak of “the day” whereby Christ brought reconciliation and redemption, that is, the day of His death (see Zechariah, for instance).
  • :11 – “All the people…said” – God says through Paul, “we believe and therefore speak” (see 2 Cor. 4:13).  And Jesus says that from the abundance of the heart the mouth will speak.  So we see the immediate response of the people is also in their words, showing this principle is consistent
    • “We are witnesses” – the first thing they testify is that they saw/witnessed something.  In this case, they witnessed the promise of redemption that came from Boaz.  Similarly, Christians witness Christ’s promises of redemption to His people, even estranged, cursed gentiles.
    • “May the LORD make the woman…” – they recognized that it was not up to the people, to Ruth, to Naomi, or anyone other than the Lord to form the woman into what He has called her to.
    • “coming into your house” – compare with Hebrews 3:6.  All believers in Christ come into His house.  See note on Ruth 1:9 and 2:7.
    • “like Rachel and Leah” – these were the women who birthed the life of Israel.  Perhaps this is an indication that a Gentile woman will be birthing a new Israel.  This is consistent with the New Testament language, which identifies Jesus as Israel, and all born again with His life as the “Israel of God” (see Gal. 6:16), including Gentiles.  However, even more, one Gentile (Ruth) is ascribed as two Israelites (Rachel and Leah).  In a strict comparison, this means that there was double the life in Ruth that there was in natural Israelites.  A study on numbers in the Scripture shows that consistently the crucifixion is represented by cutting something in half (even as this was the price of redemption – half a shekel), and the resurrection corresponds to doubling something (as Job received double after the “death” he endured).  If this is consistent, then it makes sense that those in Christ have a resurrected (double) life not found in those of natural Israel (this life, of course is the Holy Spirit entering our dead flesh and bringing it to life).
    • “together built the house of Israel” – similar to the note above, it was the two of them working together who built up Israel.  Whereas here Ruth is alone, but said to be operating under the power of God, which is double the power of Rachel and Leah (see note above).  
    • “act worthily” – now they are speaking to/of Boaz.  It was said of Christ that “He went about doing good,” (Acts 10:38), and that He was “a lamb without blemish or spot,” (1 Pet. 1:19), and also that, “He has done all things well,” (Mark 7:37).  Thus, the type remains that as Boaz was commissioned to act worthily, so Christ did the same.
    • “in Ephrathah” – see comment in Ruth 1:2, “Ephrathites”.  The word means fruitfulness, and is a contrast to the condition at the beginning of the book of Ruth.  He is commissioned to live in life and fruitfulness (which happened also with Christ).
    • “renowned in Bethlehem” – Bethlehem means house of bread (see comment in Ruth 1:2).  It is similar to the fruitfulness of Ephrathah (see comment above).  Christ literally was the bread of life (see John 6).  As Boaz was to be well known among those of “the house of bread,” so Christ is the famous One and only entrance into true bread/nourishment/life for all believers.
  • 12 – “your house” – Boaz’s house (which is symbolic of the church, see Heb. 3:6)
    • “Perez” = “let it be numerous and multiply” – Perez had his posterity divided in two categories (Nu. 16:21).  Only Manasseh and Ephraim had this honor of all Jacob’s grandsons.
    • “house of Perez” – the story of Perez is found in Genesis 38.  In sum, Judah’s daughter-in-law was never given seed from Judah’s sons, and so she could not reproduce and God struck them dead.  As a result, the daughter-in-law posed as a prostitute and slept with Judah.  The result of this was twins.  The first child to bring his hand out (Zerah), had a scarlet thread tied to him.  But Perez, the second child, broke through and was born ahead of Zerah (thus his name means “breach” or “breakthrough”).  Later, we find that Perez was the direct ancestor of David (maybe 500-1,000 years later) and Jesus (maybe 1,500-2,000 years later).  Thus, in comparing Boaz’s house to Perez’s it speaks of life coming from sin and curse (prostitution), and eventually the kingdom itself coming through these things.  Ruth and Boaz are a fit description of this, as she came from the cursed land of Moab, and they would later give birth to David the King, and later still, Jesus the King of Kings.  Also, it is a type for Gentiles giving way to God’s King and God’s Kingdom, by the simple act of Jesus (our Boaz) redeeming, taking us in, and uniting with us to produce offspring (compare 1 Cor. 6:17).  Finally, Perez can mean “let it be numerous and multiply,” which is fitting because Perez had his posterity divided in two categories (Nu. 16:21), and was the only one besides Manasseh and Ephraim to have this honor of all Jacob’s grandsons.
    • “whom Tamar bore to Judah” – by adding this clause, it is apparent that there is not just a reference to Perez for his lineage or abundance of children, but also because of the way the child was birthed – from a prostitute.  See description in note above.
    • “because of the offspring” – the issue is one of life.  They are pronouncing a blessing of life to come to this house and union of Ruth and Boaz, the same way it came to Tamar and Judah.  In both situations, it was from a woman who is considered cursed (a prostitute and a Moabite), yet life “broke through” (the meaning of Perez) this death and curse.  The same thing effectively happens in Gentiles who receive the Lord’s redemption (see Romans 4).
    • “the Lord will give you” – any life does not come from human effort, but from God Himself (see John 1:12-13; 1 Cor. 3:7)
    • “by this young woman” – this is the means by which God will give life to Boaz’s house: Ruth, the Moabitess.  Similarly, the means and way God is producing the life of His Son is largely through Gentiles who join with Christ (see Romans 9-11).
  • 13 – “Boaz took Ruth” – it is not the other way around.  Christ takes us, we don’t take Him.  The initiative is all on His part.  We can either surrender and receive His invitation or reject and turn away (see Matt. 22:1-14).  Also consider that Ruth forsook all in chapter 1, and yet gains more in Boaz (see Ps. 113:7-8).
    • “she became his wife” – Ruth changed.  Throughout the book she is identified as the Moabitess, the wife of Mahlon (“sickness”), and the daughter-in-law of Naomi.  But now she becomes a bride of a rich and honorable man, Boaz.  This is the story of all who repent and receive the gospel of Christ – Jew and Gentile!
    • “He went into her” – He was not greedy with his seed (as the sons of Judah were with Tamar), but he willingly mixed with Ruth and shared his life.  This union shows the dual aspect of our joining with Christ: (1) We are “in Christ”, and (2) Christ is in us.  “In Christ,” we have His security and provision.  Just as a husband gives shelter and protection for his wife, so Christ does to His people.  However, He also deposits life in us as well.  Like the husband who deposits his seed/life into the woman so that they can multiply and the life can grow, so Christ deposits the life of His Holy Spirit into his bride, the church, so that we can multiply and grow. 
    • “the Lord gave her conception” – notice that conception is ultimately and utterly from the Lord.  Compare also Psalm 127:3.  This shows that as life was the product of Boaz taking Ruth, and God producing it, so our spiritual life is a result of Christ taking us in and God producing life in us.  We cannot produce this life, but have negative results when we try to force it with our own strength and scheming (think of Abraham with Ishmael).  
    • “she bore a son” – the man is considered the stronger sex (see 1 Pet. 3:7).  She was given strength in her life, such that the name and inheritance could continue to be passed on and retained.
  • 14 – “the women” – previously, it was all of the people who spoke (see vv.11-12).  But now it is only the women.  These were her friends and confidants, presumably, and it is consistent that women teach other women (see Titus 2:3-4).
    • “Naomi” – it was her family from the beginning, and she helped Ruth in uniting with Boaz.  Thus, she receives the blessing.  In type, Naomi represents natural Israel, who makes the way for Christ to come and for Gentiles to be united with Him.  They do not lose any blessing, but gain blessing if they surrender to Christ (their “Boaz”) and His union with the Gentiles (their “Ruth”).
    • “Blessed be the Lord” – the focus and commendation goes to the Lord first
    • “has not left you…without a close relative” – this speaks of the son born to Boaz and Ruth.  In type, perhaps this is a description of the Holy Spirit who remains with God’s people after Jesus is ascended, and shows that God has not left his people without a rich inheritance (Jews and Gentiles)
    • “may his name be famous in Israel!” – this is our prayer.  Let the life produced by our union with Christ be famous and talked about in His people.  
  • 15 – “restorer of life” – this is true of Christ and the Holy Spirit (who are One in substance).  John the Baptist prepared the way for Christ, in the midst of a barren land.  Christ came to bring a new and eternal life (through the Holy Spirit) to Israel, if they received Him (which many did not).  They “were dead in trespasses,” but God, “made us alive together with Christ (by grace you have been saved),” (Eph. 2:4-5).  See also Romans 11:15.
    • “nourisher of your old age” – Jesus says He is the bread of heaven (see John 6).  Therefore, He is the nourishment of all who receive Him (that is, receive His word and Spirit), even Israel who is “old in age” as God’s people (older than the Gentiles, at least in terms of being part of God’s covenanted people).  
    • “your daughter-in-law” – she is still called this, because the law is still a commonality between Jew and Gentile.  The law judges both equally, and shows their need for salvation by Christ who fulfilled the law, and the Holy Spirit who sanctifies them in accordance with the law.
    • “who loves you” – all true believers must have love for the body of Christ, Jews and Gentiles (see 1 John 3:14, for example).  This comes only from the Holy Spirit, and is a fruit of having God’s life in us (see Galatians 5 – fruit of the Spirit).  Ruth prefigures this in the love she gives to Naomi by staying with her over the years and uniting with her family.
    • “better to you than seven sons” – 7 is a number of perfection and completion (7 days of creation week; 7 representations of the Holy Spirit in Revelation, etc.).  This is saying that even if she had a perfect, complete, and strong (as men symbolize) harvest of natural life, it cannot compare to the supernatural life of the Spirit that is produced from Ruth’s marriage with Boaz.  All the strength of Israel does not compare to the life of Christ, because only Christ actually fulfills the law (see Romans 10:3-4).
    • “has borne him” – Obed, the life produced from Ruth and Boaz.  Either signifying Christ or the Holy Spirit, or both.  As we will see later, it ultimately represents God’s kingship brought to Israel, through the person of David.
  • 16 – “Naomi took the child” – this is important, because it shows Naomi (a representative of Israel) taking in and receiving this life from Ruth (a Gentile) and Boaz (a type for Christ).  To me, this is a picture of natural Israelites surrendering and receiving the life of Christ for themselves, as Paul did in Acts 9.
    • “laid him on her bosom” – This shows the place she received him: her bosom/heart.  This is the only place to receive the gospel (see Rom. 10:9-10).  In 1 Thes. 5:8 it speaks of a breastplate of righteousness and love.  Since the breastplate covers the heart, it typifies the fruit produced in the heart when we receive the gospel.  Perhaps this picture could point to that.
    • “became a nurse to him” – she nourished this life with the milk over her heart.  My conjecture is that this shows the way we grow the life of the Holy Spirit given to us.  We feed Him by giving our heart to Him.
  • 17 – “the women…gave him a name” – they recognized his importance and named him.  This shows the general adoption the women of Israel had toward Ruth and this baby.  These seem to represent the Jews who repented and received Christ, and thus received the blessing in the early church.
    • “born to Naomi” – though the child was Ruth’s, it was equally born to Naomi.  In a similar way, Christ gives new life to Jew and Gentile whenever they receive Him.
    • “they called his name” – collectively, they recognized who he was
    • “Obed” = one who serves (implies serving God over self).  The book of Judges began with a people who ruled and served themselves, instead of God.  The fruit of the union between Ruth and Boaz speaks against self-absorbance, and speaks to serving God over people.  In essence, it speaks to placing God as King, instead of self.
    • “father of Jesse, the father of David” – this union is the precursor to the seed that would bring about the king in Israel.  The book begins with Elimelech starving and dying (his name meaning, “God is My King”), and the rest of the book is the restoration of his name and inheritance through a Gentile bride.  Finally, the fruit of the Gentile bride being received by Boaz is a restoration of God’s kingship, through David, the king after God’s heart.  The symbolism is awesome.  Israel rejected God as their king and went into poverty and curse (compare John 19:15).  God begins to work through the Gentiles by their receiving Christ, and through this union, His kingship is restored on the earth, just as David (a type for Christ) came through Boaz and Ruth.  Now, when Israelites bow to the Jewish king proclaimed by the Gentiles, Jesus the Christ, they too will have a restoration of blessing on their land.
  • 18 – “This is the genealogy of Perez” – he was already mentioned in 4:12.  The Spirit traces the lineage from Perez.  In the same way that he was birthed through an unlikely union, so is David through Ruth and Boaz.
  • 22 – “begot David” – the line is traced all the way to the new king, David.  This is the contrast of the end of the book with the beginning.  In the beginning, the “God-King” representative (Elimelech) was banished from Israel and died.  In the end he “resurrects” in a sense, with David as the one who reinstalls God on the throne, and points to Jesus as the true “God-King” (the N.T. begins and ends with the pronouncement that Jesus is the son of David).