By Brian Holda, Nov 11, 2007

All Scriptures are quoted from the NKJV, unless otherwise noted.

PREFACE

I said to the LORD, “You are my Lord;
I have no good besides You.” 

(Psalm 16:2, NASB)

David’s words in the above verse sum up a lot of my feelings and even my apprehensions in writing this book.  I am confident that there is no good in me except for what is from God, and therefore, I am always afraid when I do or say anything that it will be smothered with much more of me than God, and therefore it will not be good in the Lord’s eyes.  Perhaps this is why the Scriptures repeatedly warn against being hasty or verbose when speaking – e.g. “When there are many words, transgression is unavoidable,”  “Everyone must be…slow to speak.” (Proverbs 10:19; James 1:19).

In addition to admonitions against hastiness in speech, there is also a clear warning to all writers and readers of any books that claim to have wisdom: “Of making many books there is no end, and much study is wearisome to the flesh.” (Ecclesiastes 12:12).  In the context surrounding these words, King Solomon warns against devoting time and energy into studying anything that does not have truth and God’s wisdom, contrasting the “many books” (12:12) to the “words of truth” (12:10) that the true Preacher/Teacher writes and speaks (see Ecclesiastes 12:9-12).

I write this book because these studies have truly led me to gain much intimate knowledge about Christ, and I hope they can bless others in a similar way.  These studies are meant for any desiring to take the position of Mary, who “sat at Jesus’ feet and heard His word.” (Luke 10:39).  But I truly hope and pray that what I have written here would contain “words of truth” instead of being relegated among the “many books” that do not grow any true knowledge of Christ and his will.  

May all of us seek out the beauty and truth of the book of Ruth and the rest of the Scriptures, while also taking the attitude of the Bereans in our studies: “they received the word [of Paul and Silas] with all readiness, and searched the Scriptures daily to find out whether these things were so.” (Acts 17:11).  May we meditate upon all the things written here that are true, noble, just, pure, lovely, of good report, of virtue, and praiseworthy (Philippians 4:8), and reject anything short of these.

I sincerely hope and believe that the Lord will speak to all who read this book with eagerness in learning more about their Great Savior and His Word.

Brian Holda

November 11, 2007   

INTRODUCTION

Every Word Has Meaning

In Proverbs 30, Agur writes, “Every word of God is pure;” (Proverbs 30:5, see also Psalm 12:6).  Similarly, Jesus said, “until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.” (Matthew 5:18, NIV).  And Paul later writes, “All Scripture is God-breathed,” (2 Timothy 3:16, NIV).  The key element in these passages is the extent of perfection in the Bible: Every word; the smallest letter; the least stroke of a pen; all Scripture.  Each of these verses proclaim that every word of the Bible must be treated with the greatest of seriousness, being God’s very words.  Agur points to the purity of every word of the Bible, Jesus points to the unfailing nature, or infallibility, of these words, and Paul boldly proclaims that God Himself spoke every single word that has been written down in the Scriptures.  This means that no word has been included in the Bible by accident or human wisdom, rather, every word found in our Bibles has been placed there and chosen by God Himself.  He is our Preacher who carefully determines the words He uses to teach us (see Ecclesiastes 12:9-11).

This has much bearing on our present study of the book of Ruth, as it does the rest of the Bible.  If every word written in the Scriptures is pure, infallible, and from God, then no word is without meaning.  For instance, when we read in Ruth that: “They came to Bethlehem at the beginning of the barley harvest,” or, “dip your piece of bread in the vinegar,” (Ruth 1:22; 2:14), these cannot be seen as insignificant facts or trifling.  There must have been many things done at that meal of Ruth’s, but why include this detail of the vinegar and not others?  There were many things happening on that day they arrived to Bethlehem, so why include only this fact?  If Jesus says that every careless word spoken by men will be judged by God (see Matthew 12:36), we have great reason to expect that every word proceeding from God’s mouth will be carefully chosen – none could be arbitrary or without meaning.  The question, then, for all of our Bible studies, must not be, Does this word or verse have meaning?, but rather, Since every word and verse has meaning, what is the meaning behind this?  Or put in another way, Why did God write this verse?  When the Bible is studied in this manner, we will realize the great opportunity we’ve been given to find precious treasures in every verse of God’s Word.  Even, as I hope you soon see, in the small, Old Testament book of Ruth.

Christ is the Meaning

It seems clear that every word of the Bible has meaning, but it is often unclear what that meaning truly is.

Proverbs 25:2 reads, “It is the glory of God to conceal a matter,/ But the glory of kings is to search out a matter.”  This proverb reveals two aspects to understanding the meaning behind the words of God: (1) It is the prerogative of God, even his glory, to hide the meaning of what He has spoken, just as Jesus spoke in parables so that those listening were unable to understand what He meant by his words (see Luke 8:9-10).  (2) It is our prerogative, glory, and joy to search out what God means by the words He utters, just as Jesus’ disciples asked Him, “What does this parable mean?” (Luke 8:9).

With these things understood, we turn our attention now to the meaning behind the book of Ruth.  In this study of Ruth, we must stress again that every single word and letter written in these four chapters are pure, flawless, and God’s perfect Word.  Though the happenings of the story last decades, the Author (who is ultimately the Holy Spirit, see 2 Tim. 3:16) uses very few words in his description of such a vast and eventful time.  This point must not be missed.  Since the words in Ruth come from God Himself, and describe a long history with, comparatively, very few details written, we cannot treat it as merely an informational biography sitting aside myriads of other biographies.  Do not mistake me.  It is a biography.  It is an historical account, true to the minutest detail.  But there is such purpose and precision with its words that we cannot presume its meaning ends at a simple historical account, with no further intention.

What, then, is this deeper purpose behind its words?  To answer this, God has given all Christians two important tools in understanding God’s words and mysteries: (1) The Bible itself, (2) The Holy Spirit (compare Acts 17:11 with 1 Corinthians 2:11).  In this study, I will focus almost exclusively on the tool of the Bible in helping us understand Ruth, but I beg the reader that he seeks out God’s Spirit in addition to Bible study on this topic.  If he is unwilling to do this, he is wasting his time in reading this and I have wasted my time in writing this for him.

To understand many Old Testament books and passages, it is often helpful to consult the writers of the New Testament, seeking out the revelation God gave them concerning the writings of the Old Testament.  And though we do not find the book of Ruth quoted or interpreted in the New Testament, we do have enough principles laid out in the New Testament to satisfactorily teach us how to best understand and interpret the Old Testament (including Ruth).

We turn now to Jesus’ own statements.  

In speaking to the Jews who wanted to persecute Christ (see John 5:18), Jesus says: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” (5:39). The “Scriptures” He must have been referring to was the Old Testament, since the New Testament was not yet written.  This means that Jesus saw the whole Old Testament as testifying of Him, a very strange statement considering the Old Testament was all written hundreds of years before Jesus was even born.

In another place, Jesus makes a similar claim: “He [Jesus] said to them [his disciples], ‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” (Luke 24:44).  Here we see the common Jewish tripartite separation of the Old Testament: (1) The Law of Moses (the first 5 books), (2) The Prophets (all of the prophetic writings), (3) The Psalms (includes the Psalms, Job, Proverbs, and the rest of the books that don’t fit into the first 2 categories).  And Jesus makes a similar claim to what He said in John, saying that every section in the Old Testament testifies to Jesus.  

The message is clear.  Jesus knew that the Old Testament Scriptures, though written hundreds, even thousands, of years before Christ was born, do reveal Jesus to us.  In addition, it is not just a few obscure passages that reveal Jesus, but rather, the whole of the Old Testament points to Christ and His great work.

But this leads to another question: In what ways does the Old Testament write about events hundreds of years into the future?

One of the most obvious ways of speaking of Jesus in the Old Testament was through direct statements of prophecy about a coming “anointed one” (“Messiah” in the Hebrew, “Christ” in the Old Testament).  This is stated frequently throughout the New Testament Scriptures.  For example, the apostle John shows us that at Jesus’ crucifixion, when his side was pierced and his bones not broken, we see a fulfillment of direct prophecies written hundreds of years before that time (see John 19:36-37).  This is only one example of many (if the reader is seeking more proof of this method of prediction, I advise them to read through the four gospels – Matthew, Mark, Luke, and John.), but it should still suffice to show that one method of forecasting the coming “Messiah” was by direct prophecy.

In addition to direct statements of prophecy, there were other prophetic methods used to write about Christ in the Old Testament.  One of these methods is the use of types or shadows.  The apostle Paul endorses this method in more than a few places.  For instance, he says: “Adam…is a type of Him who was to come.” (Romans 5:14).  And in another place he writes,  “Let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ.” (Colossians 2:16-17).  The method of using types and shadows is also stated in the book of Hebrews, and other places as well: “There are priests…who serve the copy and shadow of the heavenly things…”  “The law, having a shadow of the good things to come, and not the very image of the things…” (Hebrews 8:4-5; 10:1).  

The use of types and shadows, at its basic definition, is merely using things and situations to be symbolical of a completely different event – the use of situations to symbolize something outside of the immediate circumstances of these events.  

Now it is important, here, to notice that whenever the New Testament employs this method of interpreting the Old Testament, it NEVER negates the historical accuracy of the Old Testament events.  Rather, it very seriously affirms that the history recorded in the Old Testament is completely true, even to the most minute detail.  So when Paul tells us that the union of Adam and Eve is a type for the union between Christ and the church, his bride (see Ephesians 5), he would never dream of labeling Adam and Eve as a myth – this is seen by studying Paul’s writing in Romans and 1 Corinthians, in which he states emphatically that Adam must have been a real person because his sin affects real people today who descended from him.

Since I will primarily make use of types and shadows in interpreting much of the book of Ruth – again, it is not that I am disregarding its history, but rather I am affirming its history and seeking to show the intent of God in recording this history – it is necessary that I spend a bit more time establishing this as a reliable way to view the Old Testament.

What is the extent in which types and shadows were used?

Nowhere do we have a direct statement of where the Old Testament does or does not make use of types and shadows, but we do have many examples that will help us in coming to a concrete conclusion:

From the New Testament quoting of the book of Genesis, we see that Adam and Eve, Cain and Abel, the flood, Abraham offering Isaac, and even Ishmael’s picking on Isaac when they were children, along with many other events of Genesis are seen as types in the Old Testament.  Adam is a type for Christ, and Eve is a type for the bride of Christ (Rom. 5:14; Eph. 5:31-32).  Cain and Abel being physical brothers is a type for those who are brothers spiritually in Christ (1 John 3:12).  The flood is a type for water baptism which covers sinfulness (1 Peter 3:20-21).  Abraham offering up Isaac as a sacrifice, and Isaac’s survival of this event, are a type for Christ’s resurrection when God the Father offered Him up for a sacrifice (Hebrews 11:19).  Ishmael’s picking on Isaac is a type for the Jews persecution of Christians (Galatians 4:28-29).  In truth, there are many more examples of types and shadows in the book of Genesis that are used in the New Testament.

In addition to Genesis, we find the N.T. stating types from each of the other 4 books of the Law: 

Exodus – Passover is a type for Christ’s sacrifice that saves believers from death (1 Corinthians 5:7).  The passing through the Red Sea is a type for water baptism (1 Corinthians 10:2).  The manna falling from heaven is a type for Christ coming from heaven (John 6).  And the rock in the wilderness that was struck and later spoken to is a type for Christ who was crucified (I will admit that I am inferring the meaning of the striking of the rock and the speaking to the rock, for this is not directly stated in the New Testament Scriptures. Regardless of your opinion on my inferences, though, it cannot be denied that the Rock was symbolic of Christ: “that Rock was Christ” [1 Corinthians 10:4].) and later prayed to (1 Corinthians 10:4).   

Leviticus – Colossians 2:16-17 tells us that the food and drink, festivals, new moons, and Sabbaths of the Old Testament (that are predominantly spelled out in the book of Leviticus) all are shadows of Christ.  The entire book of Hebrews also makes it clear that the laws of the Old Testament all point to the substance of Christ and his great redeeming work.

Numbers – The bronze serpent that was lifted on a pole is symbolic of Christ being lifted up on the cross (John 3:14).

Deuteronomy – Deuteronomy 25:4 says, “You shall not muzzle an ox while it treads out the grain.”  And in 1 Corinthians 9:9-10, after quoting this passage, Paul says, “Is it oxen God is concerned about?  Or does He say it altogether for our sakes?  For our sakes, no doubt, this is written…”  In the context of this passage, Paul is making it clear that this seemingly obscure law in Deuteronomy is actually a type and principle for Christian ministers who labor and get paid for their labors.  Paul is condoning this, and his brash statement after quoting this Deuteronomy passage, “Is it oxen God is concerned about?”, shows that Paul was convinced that the meaning of these laws extends beyond their natural fulfillment.

In all these references, it is clear that the New Testament writers readily saw the Law as having fulfillment in events beyond their present history.

  • Note: We would like the reader to note also that there are many more N.T. references that could have been inserted here, concerning only the first 5 books of the O.T., and I am only stating those types and shadows that are directly stated in the New Testament (though it is clear, as I will soon show, that there are more types and shadows beyond what is written explicitly in the N.T.).

Does the rest of the Old Testament contain types and shadows in the same way the Law does?  This is a question we must consider, since we will be studying Ruth, a book that is not found in the Law.  

We believe an honest study of the New Testament will show that types and shadows were found in many places in the Old Testament, outside of the first five books.  

Here are just a few:

  • Note: We cannot overemphasize the fact that we have only chosen a few examples from a pool of many, lest the reader think only these examples are given in the N.T. Please do not merely take our word on this point, but open your N.T. and read it yourself to see how many O.T. types and shadows are found in its pages.

Joshua – In Hebrews 3 and 4, the writer makes reference to events transpiring in the book of Joshua.  These chapters show that Christ has finished the work of our salvation, and we have simply to rest in this finished work.  The writer uses a number of references to the Old Testament to prove his point, and one of these is “the rest” that the Israelites gained in the Promised Land through the ministry of Joshua.  This entrance into the Promised Land through Joshua is seen as a shadow of our eternal entrance into the heavenly Promised Land through Jesus (Joshua in the Hebrew is equivalent to Jesus in the Greek), showing that even events in the book of Joshua can be rightfully seen as types for Christ.

Psalms – Many examples could be listed in the Psalms of David, but I will just give one here.  In John 13:10-11, Jesus explains that one of his disciples would betray Him.  Referring to the same event, He later says, “That the Scripture may be fulfilled, ‘He who eats his bread with Me has lifted up his heel against Me.’”  This is a direct quote from Psalm 41:9.  However, those who are familiar with this Psalm and the events of David’s life readily concede that David’s immediate reference in this Psalm is of Ahithophel, his trusted friend and confidant who betrayed him (and would later go on to commit suicide).  Does this negate Christ’s use of this Psalm or its historic fulfillment?  No.  Both the historic fulfillment of Ahithophel and the prophetic allusion to Christ being betrayed by Judas Iscariot are said to be true in the Scriptures, thus giving us a wonderful type in this Psalm (even to the point of Ahithophel’s suicide foreshadowing Judas’s suicide).

Hosea – In Hosea 11:1, God speaks of the Israelites by saying: “When Israel was a child, I loved him,/ And out of Egypt I called My son.”  This is a reference to the deliverance of Israel out of Egypt, even as God truly called those Israelites his son: “Thus says the Lord: ‘Israel is My son, My firstborn.’” (Exodus 4:22).  The context of this passage in Hosea makes it unmistakable to realize that God is speaking of the Israelites of the Old Testament.  However, when we read the New Testament book of Matthew, we find an interesting reference to this same passage.  The context of Matthew 2 shows Jesus being carried to Egypt when He was a baby, and it is here where Matthew writes: “When he [Joseph, the father of Jesus] arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, ‘Out of Egypt I called My Son.’” (Matt. 2:14-15).  Again, we have the historic fulfillment of Israel coming out of Egypt predicting, through type and shadow, that Jesus would come out of Egypt as well.

Jonah – This is perhaps the most telling type and shadow for our present study of Ruth, as both books reveal short, historical narratives of events taking place hundreds of years before Christ.  However, Jesus Himself speaks of the historical events of Jonah as being a type for Christ’s death and resurrection.  He says: “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matt.12:40).  This verse explains that being in the belly of a whale is a type for being in the heart of the earth, and that the duration of Jonah’s “burial” in this whale fulfills the duration of Christ’s burial: three days and three nights.  We should not be surprised to find the Old Testament predicting Christ’s death and three-day burial, for Paul emphatically states this (see 1 Cor. 15:3-4, noting that Paul’s use of the word “Scriptures” could only relate to the Old Testament Scriptures, as the New Testament was not yet written) and Jesus, in another place, says a similar thing (Luke 24:44).  However, it is the application of the historical story of Jonah that may perhaps be surprising to people.  For it is not a direct prophecy that Jesus quotes, but, rather, an historical event that may have seemed to have no connection to prophecy in the minds of most Jews.  Using this model of interpretation, we are persuaded in believing that other historical events, even those outside of the first five books of the Old Testament, such as those in the book of Ruth, must also prophetically point to the great evens of Jesus that would be fulfilled hundreds of years later.  

Are we warranted in seeking out types and shadows that are not explicitly stated in the New Testament?

It is probably this question that concerns most Bible teachers when we suggest types and shadows of the Old Testament.  For all must concede that the N.T. makes use of O.T. types and shadows, but many treat these as the only warranted types and shadows to use, and are fearful that using any other types and shadows will lead people astray, even into heresy.  

We concede that this is a very real and serious fear that must be considered.  For though we intend to prove that it is Scriptural to find types and shadows outside of what is written in the N.T., we are fully aware of the dangers of seeking these out in human wisdom.  We know that people have been led astray by false and carnal interpretations of O.T. types and shadows, and we intend to approach all verses of this book ever so carefully.  But we also believe that fear of misinterpretation can never be the basis of rejection, especially where the Bible speaks favorably of the matter, as we believe it does in seeking types and shadows outside those written in the N.T.

  • Note: We ask the reader to consider, for instance, the number of cults that have arisen out of misinterpretation of the Bible. If we were to reject something purely out of fear of misinterpretation, wouldn’t we then be required to reject the Bible itself? Clearly, that would be a mistake based on faulty logic, but we ask, then, that we would be consistent and not deem fear of misinterpretation as a cause in itself for rejection.

First, we would turn the reader’s attention to Hebrews 9:1-5.  Up to this point in Hebrews, the author has shown that Christ is the substance and fulfillment of the ordinances and laws given in the O.T.  He speaks of the O.T. law as “the copy and shadow of the heavenly things” (Heb. 8:5), and speaks of Christ as the “Minister of the…true tabernacle” (Heb. 8:2), purposefully contrasting the shadow of the earthly tabernacle with the fulfillment of Christ’s ministry – the true, heavenly tabernacle.  This is the intent of the book of Hebrews, to establish Christ as the fulfillment of the types and shadows in the O.T. law, and it is only with this in mind that we can understand fully the message of Hebrews 9:1-5:

Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary.  For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat.  Of these things we cannot now speak in detail.    

Notice all the particulars of the law listed here: the lampstand, the table, the showbread, the golden censer, the ark of the covenant – with the golden pot of manna, Aaron’s rod, and the tablets of the covenant –, and the cherubim of glory.  These were all components of the earthly tabernacle that the reader can safely assume have fulfillment in Christ. 

  • Note: Though the author of Hebrews does not expound upon Christ’s fulfillment of these O.T. items, we do have some of them explained in other parts of the New Testament. For instance, Jesus says that He is the fulfillment of the manna, and that the church is the fulfillment of the lampstand (see John 6:49-51 and Revelation 1:20). Other explanations, however, cannot be found anywhere in the New Testament, indicating that we must seek them out by careful inferences from related Scriptures and only with the aid of the Holy Spirit.

However, instead of explaining Christ’s fulfillment of these details, the author writes: “Of these things we cannot now speak in detail,” without ever revealing their meaning.  Surely the honest Bible student must realize that these O.T. items (among many others that are not listed in this passage) have true meaning and fulfillment in Christ, even though that fulfillment has not been explained in the N.T.  It is therefore our privilege and joy to seek out their meaning through the help of related Scriptures and the Holy Spirit.

Along with this statement in Hebrews 9:5, we would also draw attention to the way in which the N.T. authors use types and shadows of the O.T.  By a cursory reading of the N.T., it will become very clear that its authors did not feel compelled to provide long explanations when applying types and shadows to the O.T.  And though we surely agree that the writing of the N.T. was under direct inspiration of the Holy Spirit in such a way that the words written were the very words of God, far surpassing any human writing or ideas, we do not feel that we could follow their patterns of understanding and interpreting God’s word if we do not seek out Christ and his ministry in types and shadows of the O.T., even those that may not be directly discussed in the N.T.  Nor is this method of interpretation a new one.  Rather, there has been a steady stream of Bible commentators – from the early church Fathers, to the Reformers, and many Bible teachers from the Reformation down to today – throughout the ages who have sought to find types and shadows in numerous passages and histories in the Old Testament.

  • Note: We would refer the reader to Patrick Fairbairn’s, The Typology of Scripture. His two-volume work has been esteemed as “the standard” on the subject of Bible typology, and in his introduction, specifically, he traces the history of theological opinion on the matter of using types to interpret the Scriptures, from the early church up to the time he wrote (1854). We also suggest the introduction of Danielou’s, From Shadows to Reality (trans. in 1960) as another reference in theological opinion of typology, specifically its place among the early church Fathers.

If the reader is not satisfied with our method of studying the book of Ruth – seeking types and shadows that point to Christ, alongside a study of the specific historical events and implications of such events –, then we would warn them that much of this study may be very unprofitable in their pursuit of Christ.  But we would also ask these skeptics to prayerfully read through the epistles of the N.T., considering if such a principle of seeking O.T. types and shadows – that corroborate, not nullify, the historicity of these events – was a common way of interpretation.  For though we are repeatedly warned not to add anything to the words of the Bible (see Deuteronomy 4:2; Proverbs 30:6; Revelation 22:18), we are just as surely warned not to subtract anything from its words either (Deuteronomy 4:2; Revelation 22:19).  And if God intended us to see the fulfillment of Christ in prophetic types and shadows, wouldn’t we be taking away from God’s words by prohibiting such a study?

We write this study for all who have a heart to see more of their wonderful Redeemer and his powerful salvation through the Old Testament Scriptures (even as Paul urged Timothy to seek out, see 2 Timothy 3:15).  

May the morning star truly rise in our hearts!

Amen.  

RUTH’S OVERVIEW

As stated earlier, we find no quotations or interpretations of the book of Ruth in the N.T. (or even in the O.T., for that matter).  We have only the reference of Ruth’s name seen in the genealogy of Jesus: “Boaz begot Obed by Ruth, Obed begot Jesse…Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called the Christ.” (Matthew 1:5,16).  Now this reference cannot be taken lightly – in fact, it carries much meaning, as we will see shortly –, but it is yet the only indication we have in the Old or New Testaments, outside the book of Ruth itself, that such a Ruth ever existed, let alone a book chronicling her life.  By no means does this cast doubt on the canonicity or authenticity of this book, but it does make our job somewhat more difficult than if we were to study a book of the Bible that is referenced frequently in other Biblical books – like Genesis or Isaiah, for instance. 

  • Note: The Old Testament canon, which includes Ruth, has been well established and authenticated for millennia (see Wayne Grudem’s Systematic Theology, chap. 3, for a more comprehensive treatment of this subject).

Nevertheless, the task before us is far from impossible.  We are encouraged in remembering that God had a definite reason in including this book in his canon of Scriptures, and, as we saw earlier, that reason most certainly will be bound up with the life of his Son.  This means that all of us who seek God in his words – from the Seminary professor to the layman, and even the child – should expect to find Him, specifically in a revelation of His Son (which is the beginning of all spiritual vision).  We proceed, then, in such a confidence with our study of Ruth: first by a general survey, then with more scrutiny.

General Survey

Ruth is the eighth book in our Bible.  It comes after Judges and before 1 Samuel.  This gives us preliminary clues into the content of Ruth.

Since eight is a number in the Bible that is consistently used for new beginnings, Ruth is in a very appropriate place to introduce a new beginning for God’s people – specifically a new government and way of life.  

  • Note: For example, eight was the number of people who began the new world after the flood (1 Peter 3:20), it marks the first day of the new week (as there are seven days in one week), and it was upon the eighth day of a boy’s life that he was circumcised (Genesis 17:12; Philippians 3:5), which is symbolic for the cutting off of the old man, or the man of flesh, and marked the beginning of a new life in Christ (see Romans 2:29; Philippians 3:3; Colossians 2:11).

What is this new beginning?  Well, that too can be seen readily from Ruth’s position in the Bible.  

The book of the Judges shows God governing his people by different leaders, or judges, who are raised up among the Israelites, and the book of 1 Samuel shows the inauguration of a king in Israel.  There is a vast contrast between these two governments, and neither was perfectly in accord with God’s ultimate desire.  The book of Judges is repeatedly marked by the phrase, “there was no king in Israel; everyone did what was right in his own eyes” (see Judges 17:6; 18:1; 21:25).  Whereas the inauguration of a king in Israel shows God’s displeasure with a monarchial government: “the Lord said to Samuel [in speaking of Israel’s monarchy], ‘…they have rejected Me that I should not reign over them.’” (1 Sam. 8:7).  The problem in the time of the judges and the time of the kings was essentially the same: They both rejected God as their King.  The Israelites under their judges had no king – even God was not their King – and the Israelites under their kings rejected God as their king so that they could have a human leader over them.  

Now, Ruth comes in the middle of these two periods of Israel’s history.  It begins “when the judges ruled” (Ruth 1:1) and ends with the birth of David, who would become Israel’s king.  In one sense, Ruth is the bridge that leads from judges ruling to kings ruling, but in another sense, Ruth introduces an eternal kingdom.  You will notice that Ruth leads to David’s kingship, and omits Saul’s.  This is because David represented the eternal kingship of Jesus Christ, even as the New Testament begins with, “Jesus Christ, the Son of David” (Matthew 1:1), and ends with Jesus proclaiming Himself, “the Root and the Offspring of David” (Revelation 22:16).  Therefore, though Ruth introduces the temporal and literal rule of David and his ancestors, this book also points to the eternal and spiritual rule of Jesus Christ and those who reign with Him.  It gives the perfect standard of God’s government, in the middle of those who rejected God as King (i.e. the time of the judges and time of the kings).

Other Pertinent Notes to Further Develop

  • but Ruth itself is an historical account of the Jewish family of Elimelech, specifically focusing on the years after his death.  Though it is impossible to calculate the exact number of years these events lasted, it is clear that multiple decades pass between Ruth 1:1 and 4:22.    
  • A reference to Ruth in the genealogy of Jesus.
  • Types use differently at different times (think of leaven, salt, lion, etc.)
  • Multiple types pointing to different aspects of the same thing (Day of Atonement: high priest, goat slaughtered, and scapegoat all symbolize Christ).

Ruth 1

  • Chapter 1 – Dealings with a defiant church (Israel’s history: Christianity’s warning)
  • Vv. 1-5 – Results of defiance
  • Verse 1
    • “judges ruled”: God didn’t rule (compare Judges 21:25 and Ruth 4:22)
    • “famine in land”: selfishness and greed (“Mahlon” and “Chilion”) lead to God’s famine – people should repent
    • “dwell in Moab”: Ground of Church has become cursed (Jer. 48:11; Deut. 23; Gen. 19:30-38)
    • “he and his wife”: God brought curse on them (?)
    • “he and his wife and 2 sons”: Because the man (symbolic of “God is King”) found no place in Bethlehem, the whole family (the Church) moved to cursed ground.
    • “Bethlehem” = “House of Bread”
  • Verse 2
    • “Elimelech” = “God is King” : type for God as King.
    • “his wife” : symbolic of God’s bride – his people/church
    • “two sons” : fruit of bride
    • “Mahlon and Chilion” = “wastefulness” and “consumption” : state of church without God as King.  They were their own kings – “judges ruled”
    • “Ephrathites” : “from Bethlehem” (Gen. 35:19).  The church is the field (1 Cor. 3) and should produce true grain as name entails.
    • “remained there [in Moab]”  there was no repentance.
  • Verse 3
    • “Elimelech, Naomi’s husband, died”: symbolically the bride still no longer looked to God as King, and lived as if God were dead (Elimelech introduced as “Naomi’s husband”).
    • “she was left”: she lived with the fruits of not having God as King (the sons).
  • Verse 4
    • “took wives of the women of Moab”: they joined with the cursed world – living as your own “king” only joins you with the world.
    • “Ruth”: married Mahlon, firstborn (4:10)
    • “10 years”: fullness of time spent in sin
  • Verse 5
    • “Mahlon and Chilion also died”: The end of the Church’s sin, but she (Naomi/Church) still needed a Man to bring eternal life (symbolically, to raise up the name of the dead [God] and have an enduring heritage [4:5]).
    • “the woman survived”: God’s heart was for an eternal bride.
  • Verse 6
    • “return from the country of Moab”: Leave cursed earth and fruit of rejecting God as King.
    • “the Lord had visited His people”: Like Christ coming to Israel
    • “bread”: Jesus is bread of life – the very source of life (John 6)
    • “she had heard”: like those who heard of Jesus and went to see Him.
  • Verse 7
    • “went out”: left their cursed state
    • “her two daughters-in-law with her”: like Gentiles wanting to leave their sin and go to the Lord (see v. 6)
    • “went on the way”: the place in between leaving old life and making God King
    • “Judah” = “fruitfulness” – returning to first love.
  • Verse 8
    • “return”: A test to see who has joined a new family (“the Church”).  Verse 7 shows them returning as well.  Question: Where is their true home?
    • “mother’s house”: their place of origin (like the dust of Adam)
    • “The LORD deal kindly”: God grants grace and mercy to even the cursed, especially if they do charitable deeds.
    • “the dead”: spiritually dead – Gentiles
    • “me”: Jews 
  • Verse 9
    • “rest”: only temporary – Jesus/God brings true rest
    • “house of husband”: can only happen with true husband (see Heb. 3).  Later happened in Boaz (“eternal husband”).
  • Verse 10
    • “your people”: be joined to Church
    • “surely”: in words, both were committed to the end, but in reality only one was – points to some Gentiles not going all the way with Christ.
  • Verse 11
    • “your husbands”: She couldn’t create their husband; he had to already be existing (points to Christ as Eternal Husband).
    • “why will you go with me?”: To go on with Naomi (the church), there needs to be a husband.
  • Verse 12
    • “turn back”: 3rd time this is said (vv. 8,11,12).  Like the cock crowing 3 times to reveal if they would deny.
    • “too old”: it is beyond all her natural power to birth a son.  She is “dead” (see Rom. 4).
  • Verse 13
    • “grown”: fully matured; perfect – Christ is the only perfect Husband – the only One FIT and READY for marriage to His Bride.
    • “hand of the Lord has gone out against me”: God has made me known death
    • “for your sakes”: the death in the church is not suitable for the Gentile Bride to join.
  • Verse 14
    • “Ruth clung”: On her part, she joined Naomi (“the Church”) – shows our responsibility to “lay hold of” Christ
  • Verse 15
    • “her gods”: she has not left her origin, therefore she cannot know God
    • “return after your sister”: a test to see if she would follow the life of her old nature, rejecting God
  • Verse 16
    • “Entreat me not”: I know the obstacles but can’t change my mind.
    • “Wherever you go”: Your surroundings and external life is mine too
    • “wherever you lodge”: Your home/interval life is mine too.
    • “your people”: I have been adopted into a new family
    • “your God”: Because of coming to God, the rest is made possible.
  • Verse 17
    • “where you die”: The death you know will be mine too.
    • “buried”: the burial of your natural life will be mine too.
    • “anything but death”: only death of saints is our temporary separation from the church.
  • Verse 18
    • “she saw”: Ruth’s life/works reflected her true nature.
    • “determined”: Ruth’s heart towards joining God’s family
    • “stopped speaking”: resolution shuts out temptation (think of Jesus, Mt. 4)
  • Verse 19
    • “they came to”: She finally arrived into Christianity (in type)
    • “Bethlehem”: God’s church (what He has for her – His truest desire for Church)
    • “all the city”: All those in god’s family (especially think of heavenly hosts).
    • “excited”: The rejoicing of one sinner repenting (Lk. 15)
    • “Is this Naomi?”: They (like the heavenly hosts) are concerned that she has changed her state (like the church becoming more sinful).
    • “the women”: think of women as helpers to the Man (or Church here), so these are like God’s helpers (Heb. 1:14)/angels.
  • Verse 20
    • “Call me Mara”: She does not have eternal vision to see that this death was needed for her/Church.
  • Verse 21
    • More of Naomi’s complaint of God’s dealing with her – she realizes it made her empty, but didn’t see that God had to take her there to be filled
    • “you call me Naomi”: They see her beauty, especially in her restoration to Bethlehem, but Naomi doesn’t see this.
  • Verse 22
    • “Naomi”: Holy Spirit sides with women of Bethlehem – God does not reckon by outward appearance – she is still the Church, still beautiful because she belongs to Bethlehem/God.
    • “with her”: Both Jew (Naomi) and Gentile (Ruth) could “return” and come to God.
    • “beginning of Barley Harvest”: Firstfruits – the only basis by which they could come to God was on resurrection ground – it was here where Naomi could still be called “Beautiful” in God’s sight (just as she was “dead” and now alive).

Ruth 2

  • Verse 1 – Note: Boaz’s character must be established first.  Christ is the eternal God, in existence before the event of receiving his grace (as Ruth later does).
    • “a relative”: of the same nature/in the same family as Elimelech (a figure of God) – points to Christ.  The relation was not one by marriage (as Naomi, her children, and their wives were), but instead it was existent before this marriage and is one of true relation of blood.
    • “Naomi’s husband”: shows that the focus is His relationship to Naomi, like God as Husband of Church.
    • “great wealth”: Christ has all spiritual riches of God, and all that we would ever need (Phil. 2)
    • “family of Elimelech”: He (Boaz) is part of God’s kingdom.
    • “Boaz” = “in it/him is strength”
  • Verse 2
    • “glean heads of grain”: receiving the source/sustenance of life – she is too poor to have any of this life/blessing in her (Lev. 19:9-10; Deut. 24:19).
    • “the Moabitess”: she is still of her old nature until she receives new life (glimpse of life before salvation)
    • “find favor”: speaks of grace that she was seeking
    • “my daughter”: she is of her family since she seeks God’s grace
  • Verse 3
    • “after the reapers”: she is going to gain God’s life and follows those who’ve gone before her.
    • “she happened”: God’s grace and providence
    • “of the family”: emphasizes that his nature was of “God as King” – He is God and King
  • Verse 4
    • “came from Bethlehem” – He is from the house where bread is made; from heaven (John 6 – Jesus is bread from heaven).
    • “the reapers”: those who receive His life (believers)
    • “The LORD be with you”: Boaz had the power to say God is with them – like Christ being with all who receive Him.
    • “The Lord bless you”: God’s blessing/favor upon Boaz (like Christ, Luke 2:52)
  • Verse 5
    • “his servant”: Holy Spirit
    • “in charge of the reapers”: The Spirit is Lord and energy of the Christians (2 Cor. 3:17)
    • “Whose…?”: Asks what her origin is.  Who she belongs to – this is the concern of Christ.
  • V.6
    • “the servant…answered”: The Spirit is always interested and knowing if we are in God’s family or not.
    • “Moabite”: cursed
    • “came back”: seeking to be God’s
    • “with Naomi”: Jew and Gentile – Also, Naomi as “the Church” is the instrument that brings the gentile to God.
  • V.7
    • “glean and gather”: receiving God’s life.
    • “Please”: Ruth sincerely desired God’s life
    • “she said”: she said to the “believers” or H.S., but either way, the person reported back to God for further instruction from God, not man.
    • “from morning until now”: she was willing to receive much and work much to receive from “God”
    • “she rested a little”: she was learning the tension between gathering/receiving and resting, but had not matured in this regard.
    • “the house”: the place where you are “in Boaz”
  • V.8
    • “said to Ruth”: He spoke directly to her, not through the Servant
    • “my daughter”: she was much younger (think of Boaz as Ancient of Days) – she’s like the other “young women”.
    • “Do not go”: Jesus says He is the only way for true life.
    • “by my young women”: Those who know me (God), and know my provision, and are my helpers (?)
    • “close by”: staying in close fellowship with others who know God’s favor will keep us from straying to other fields that are foreign (places that offer nourishment, but can’t give Bread of Life).
  • V.9
    • “eyes be on the field”: focus must be on Jesus’ life.
    • “they reap”: like Heb. 13:7-9, follow those who’ve known Christ’s life longer than you have
    • “young men”: fellow workers with Christ
    • “not to touch”: she belongs solely to Christ (1 Cor. 7:4)
    • “vessels”: like the other believers (2 Cor. 4:7)
    • “drink”: Holy Spirit (John 7:37)
    • “have drawn”: like following the young women, here she is to know the life of Holy Spirit through those who’ve drawn it out before her – her first lessons in the faith involve her being discipled and following those whom God has put in her path.
  • V.10
    • “a foreigner”: she recognized that she has no rightful place in God’s family – she saw his grace, mercy, and forgiveness when she realized all His provisions and yet knew herself and her origins.
    • “favor”: true grace
    • “take notice”: Ruth did not initiate anything with Boaz, rather he initiated everything with her (like Christ seeking us out, Luke 15).
    • “bowed down”: a realization of God’s grace always causes us to worship Him.
  • V.11
    • “Boaz answered”: God is willing to speak to us when we earnestly ask Him things (Jer. 33:3)
    • “fully reported”: God knows ALL things about ALL things (Prov. 15:3)
    • “all that you have done for your mother-in-law”: by marriage Ruth is related to her (Ruth was “grafted” in) – Ruth showed love for the brethren, a sign of new life (1 Jn. 3:14)
    • “and”: this is also joined with something else – something came first for Ruth
    • “since the death”: she was able to help when her husband, symbolically sin and self-worship, was put to death
    • “left…father and your mother and the land of your birth”: She entered a new life and left her old one – she gained a new origin (John 3; 5:24)
    • “come to a people”: she put off her old nature and put on her new nature – becoming part of a new family.
  • V.12
    • “your work”: having a new birth/origin (Jn. 6:29)
    • “The LORD repay”: because of your new life, God is now the one who supplies what you need and even more than you could ever imagine (Eph. 3:20).
    • “full reward”: All things are yours now that you are in Christ (1 Cor. 3:21-23)
    • “of Israel”: typologically, the “Israel of God,” or all believers (see Gal. 3; 6:16)
    • “under whose wings you have come for refuge”: you are in Him now; part of His family and life (Col. 3:3)
  • V.13
    • “favor”: blessing and grace of God
    • “my lord”: she knows him as lord, and she is servant
    • “you have comforted me”: How?  By his words she was comforted (Rom. 15:4).  It was when she found out, by His words, all that was available to her in relation to the position she was now in (“In Christ”).
    • “spoken kindly”: The kindness of God’s Word is unmatched.
    • “maidservant”: she knows she is only a servant (Luke 17:10)
    • “not like…your maidservants”: she is not a natural Jew, but a Gentile grafted in
  • V.14
    • “at the mealtime”: before, Ruth only knew a little resting in the house of God (which is Christ’s life and body, Heb. 3:6), but now she is able to share a meal here.  This is like the experience of those raised from the dead, in Christ (Jn. 12:1-2; Eph. 2:6; 1:3).  It is knowing more of the fullness offered in Christ (Col. 2:10; Lk. 15:31) – sharing a meal with Boaz means sharing life/fellowship with him (communion); it is eating the same thing that nourishes him, partaking of the same “life” that he is.
    • “come here”: Christ is the One inviting us to know more of His life.
    • “eat of the bread”: (Jn. 6) It is a knowing of, and sharing in, His life.
    • “dip…in vinegar”: this adds flavor.  Now only are we fed by Christ’s life, it is also sweet to our senses, and it is Him who invites us to add a sweetness.
    • “dip”: not “sprinkle over”, but “dip in”…why?
    • “she sat beside the reapers”: she, too, reaps and enjoys the life of Christ.  She is an equal with the reapers.
    • “he passed”: it is Boaz, the type of Christ, who is the one giving the bread of life to her.
    • “she ate and was satisfied”: the bread was enough to satisfy her cravings and longings
    • “kept some back”: there was more than enough.  Like David, her “cup runneth over” (Ps. 23).  But we know Christ did not want to waste any piece of bread, so perhaps she has more than enough so that she can share with others (especially the strangers and aliens).
  • V.15
    • “rose up”: she was able to do this by the strength of the bread/meal she had – like our new life lived by the power of God.
    • “to glean”: she was not satisfied to glean of Christ’s life only once, she was only invigorated to continue gleaning
    • “let her glean…”: Christ ultimately controlled her gleaning
    • “let her glean”: we are supposed to share the bread of life with all (1 Cor. 11:34 – think of “laying hands”)
    • “even among the sheaves”: help her out, because she is not as skilled at this as you all are
    • “do not reproach”: We are one Body!
  • V.16
    • “Also”: Not only are you not to prevent her from reaping, you are also supposed to help her out.
    • “let grain…fall purposefully for her”: You must give her what you’ve gathered (1 Tim. 5:17; Heb. 13:7), along with not hindering what she gathers
    • “that she may glean”: this will help her in her gleaning of the bread of life
    • “do not rebuke”: same charge repeated, like 1 Cor. 12:22: “those members…which seem weaker are necessary” (also see Heb. 12:12)
  • V.17
    • “until evening”: she gleaned with light that was not her own
    • “beat out”: not just passively received, but actively “pressing in”
    • “an ephah”: 10x normal amount gathered (see Ex. 16:36)
  • V.18
    • “took it”: she held on to it; guarded it, and didn’t let it get wasted (2 Tim. 1:14; Jesus with loaves and fishes)
    • “the city”: like the New Jerusalem of which the Church is a type.
    • “her mother-in-law saw”: other Christians can tell when someone carries the life of the Lord.
    • “brought out and gave”: she was given a surplus so that she could be faithful to give this life to others.
    • “what she had kept…after she had been satisfied”: God always gives a surplus of His life that we ay share it with others (thus the principle of “laying hands”)
  • V.19
    • “Where?”: the question relates to origins
    • “Glean…work”: only when this is done in Christ’s field does it produce such increase
    • “Blessed”: As Boaz was a blessed man
    • “with whom she had worked”: She didn’t work alone.  She knew it was by the help of Boaz (see vv. 15-16)
    • “The man’s name”: As soon as she said his name, the mother’s attitude changed.
  • V.20
    • “Blessed”: reiterates v. 19, Boaz was blessed.
    • “of the Lord”: on the Lord’s side, or as a type for Christ – He was literally of the Lord.
    • “living”: like those who have new life in Christ
    • “dead”: referring to Elimelech (“God is King”) – Boaz wanted to help and restore “God is King”
    • “relation of ours…close relative”: see comments on 2:1.  It seems Naomi had forgotten about him, until she hears his name, then she remembered that he had power, kindness, and they were part of his nature/family.
  • V.21
    • “the Moabitess”: her darkness is still in light.  Like Lk. 7:47, “they who’ve been forgiven much…”
    • “stay close by my young men”: those who are stronger and more apt then her at reaping the bread of life.
    • “until they have finished all my harvest”: the rest of this dispensation, the rest of the time of new life.
  • V.22
    • “Ruth her daughter-in-law”: contrasts “Ruth the Moabitess” (v. 21) with her being in the “Divine” family.  Ruth must look to her grafting in, not to her fleshly nature/origin.
    • “with his young men”: reaping with them and learning from them
    • “my daughter”: instead of “daughter-in-law”
    • “do not meet…in any other field”: this is the only field that brings life.
  • V.23
    • “she stayed”: she obeyed and lived only by Boaz’s life.
    • “until the end”: she never strayed from this life of Boaz.
    • “dwelt with mother-in-law”: she lived as part of a new, “divine”, family.

Ruth 3

  • V.1
    • “Then”: at the end of the harvest – relates to 2:23
    • “Shall I not seek”: The Church, or the grace in the church, maybe even the Spirit, is compelled to seek after rest/security.  We are made to be at rest and are weary from wandering.
    • “security”: the rest referenced in Ruth 1:9
    • “that it may be well”: it is only well with you when you are at rest with your husband (think of Resting in Christ).
  • V.2
    • “whose young women you were with”: She has known Boaz in part (first resting and eating and threshing – also through his young men and women)
    • “our relative”: shares our nature, is part of our family – we (as typified in Ruth) are entitled, therefore, to find “security” in Boaz/Christ.
    • “In fact”: not only is he our relative, but also…
    • “winnowing barley”: spreading the barley – sifting through and reaping the harvest
    • “tonight”: like v. 17, it is the gleaning/reaping that happens in the daytime – but the separating and dividing happens at night (like the 10th plague and Jesus’ parables).
    • “threshing floor”: where they separate wheat and chaff
  • V.3
    • “wash…anoint”: happens only through “water of word” and oil of Spirit – prepares her to meet her husband.
    • “yourself”: she has the responsibility of preparing in this way.
    • “put on”: like Romans 13:14 – “put on Christ”, or “put on His Righteousness,” in this case…
    • “best garment”: (Rev. 19:6) points to righteousness of Christ – we still must wear/put it on.
    • “go…”: She is going to meet Boaz; like us meeting Christ in the air.
    • “threshing floor”: this is where she meets him, just like all of Christ’s parables about the harvest and threshing happening at the end of this age.
    • “do not make yourself known…until he has finished eating and drinking”: only when we’ve let Him be satisfied (see Lk. 17:8) will we then truly be known to Him
  • V.4
    • “when he lies down”: after He/he is fully satisfied He will rest (think of Gen. 2; Jn. 4) – This is after the reaping and the celebration/feast (like the Wedding Banquet to come).
    • “notice the place”: after the Wedding Banquet, our eyes will be on Christ and we will only go where He is – full consummation (?)
    • “go in”: not only will we see Christ’s position, we will be there with Him
    • “uncover his feet”: Christ will have everything put under His feet at the end time (see 1 Cor. 15), and then He can rest His feet as He submits to the Father
    • “uncover”: we will see His feet that accomplished so much.
    • “lie down”: you will find perfect Rest and perfect union with this man (typified of us with Christ).
    • “He will tell you what you should do”: perfect subjection to your Husband, just as Christ has perfect subjection with Father (1 Cor. 15:28)
  • V.5
    • “I will do”: example of perfect obedience; as the younger believers are to be obedient to the elder and we are all to be in submission to each other, and we are all to submit to God’s word (“All that you say”)
  • V.6
    • “she went…and did”: she was not only obedient in word, but in deed as well.
    • “her mother-in-law”: It was only through marriage that Ruth was joined to this influence.
  • V.7
    • “after Boaz had eaten and drunk”: this meant he was fully satisfied – just like Christ will be when he comes and meets His Bride and His people for the wedding banquet.
    • “his heart was cheerful”: He was truly happy
    • “lie down”: his full work was finished, he could rest – like Christ after cross and even perhaps at the End.
    • “at the end of the heap of grain”: at the end, the wheat and tares will be separated, and Christ will be in the company of the wheat, in God’s kingdom (Mt. 13:24-30,36-43)
    • “she came softly”: she was not weighed down with sins or weights (Heb. 12:1), she could come to him gracefully and freely
    • “uncovered his feet”: see note on 3:4
    • “lay down”: see note on 3:4
  • V.8
    • “midnight”: common time in Jesus’ parables when He returns or judgment happens
    • “startled”: indicative of the fact that he was now sharing his bed with another (instead of being alone).  Like our joining Jesus, we now are fully united with Him.
    • “turned Himself”: he now turned all his attention toward his soon-to-be bride.
    • “lying at his feet”: her role was complete subjugation, at His feet (like we are with Jesus – Gen. 3:16).
  • V.9
    • “Who are you?”: in other words, “Are you permitted or supposed to be here?”
    • “Ruth”: She is first introducing herself by everything she truly is, “Ruth” who was a Moabite and lived cursed, but is now a member of a new family – in both cases she is still “Ruth”
    • “maidservant”: She know Boaz as Lord before anything else.  “As Sarah obeyed Abraham, calling him lord” (1 Peter 3:6)
    • “under your wing”: That she could literally be in Him and joined with him – this points to the consummation of the ages – she wanted to know him more intimately and fully (like Bride of Song of Songs 8, she longed to be completely joined with him).
    • “close relative”: by marriage, Ruth has joined this family in which Boaz had the same nature as her, in one sense – Ruth’s desire is for the sake of this family’s name and legacy and offspring to continue (in the background of the death of “God is King”).
  • V.10
    • “blessed”: her actions are in line with God’s desires, so she gains God’s favor/blessing
    • “my daughter”: Boaz may also serve as a type for God the Father, in that Ruth married Elimelech’s (who Boaz replaces) son – also, he was much older than Ruth.
    • “at the end”: her coming to him like this marks the end of an “age” or “dispensation”
    • “did not go after…”: She is not following her own lusts and passions and going for something that would please her – instead, her heart beats for one thing: The name and life of this family to continue!
  • V.11
    • “do not fear”: He is her protector and comfort
    • “all you request”: this must include her request to be joined with Him in sex/marriage
    • “all the people”: it is not hidden, but known and seen by all.
    • “my town”: his place of residence (for Christ, it must be heaven).  If this is type, it would point to all the residents of heaven: God, angels, cherubim.
    • “virtuous”: it is virtue/righteousness that rants you favor before God – only in Christ are we righteous and only “Christ in us” gives us the fruit of righteousness.
  • V.12
    • “I am a close relative”: share your nature (or nature of Elimelech) – part of the family.
    • “a relative closer than I”: as type, it is flesh/Adamic nature – our flesh and ancestry of Adam is closer to us, because we still dwell in these flesh tents
  • V.13
    • “stay this night”: night denotes the Cross/death – she must die first, then she can know of resurrection life (?)
    • “in the morning”: it is a new day – does he have the power of resurrection?
    • “If”: that is, “if he has the power to do it”
    • “I will”: Boaz knows he has the power and willingness to accomplish such a feat (like Christ being the only one with the power to do this).
    • “as the Lord lives!”: this is so true typically – it is as Christ lives that He can perform this feat (resurrection power)
    • “lie down until morning”: she can rest, but not yet can they fully consummate and join him physically
  • V.14
    • “lay at his feet”: total submission
    • “arose before one could recognize another”: still dark, but starting to get lighter – it was a time when there was not much light, yet she arose during this time – true figuratively as well.
    • “Do not let it be known”: like Christ telling people not to preach about Him – it was a matter of timing; wait until He is glorified, then preach.
    • “to the threshing floor”: the place of true discernment and judgment – if it is a type, it seems that this is more concerned with the threshing floor being discernment
  • V.15
    • “shawl”: according to Smith’s Bible Dictionary, only women being betrothed would wear it in such a condition as Ruth’s – it is a sign of her submission to Boaz (her future husband)
    • “hold it”: in your submission to me, you are able to hold/gather/retain my grain (symbolic of His life and her sustenance).
    • “he measured”: Christ’s gifts are always calculated.  He knows precisely how much you need.
    • “six ephahs”: cross reference 2:17-18.  This was 6 times what she gleaned on her own – shows progression of what you gather as you grow in submission to Christ.
    • “laid it”: notice, Boaz is here doing all the work (compare 2:17-18) – she is learning more and more of resting in Him
    • “into the city”: like the woman of John 4, she is faithful to share of his love in the city (2:18; Song of Songs 7)
  • V.16
    • “she came”: initially, her mother-in-law found her, but here, after spending time with Boaz, she is able to come to her and bless her.
    • “the man had done”: the theme of the book – ALL that God did for her, for the sake of His church – she has learned more of receiving what He does.
    • “she told her”: she could not restrain from telling of what her lover did.
    • “Is that you?”: there’s something different about her
  • V.17
    • “empty-handed”: Boaz’s interests were towards Naomi, symbolic of the church – He wants to fill Ruth up so that Naomi can also be filled.  Inn similar way, Gentiles receive God’s blessing so that they would bless the church (especially the Jews).
  • V.18
    • “Sit still”: she can’t do anything for her redemption or the redemption of God’s church.
    • “daughter”: not “daughter-in-law”, shows that she is under Naomi – or better yet, she is part of Naomi’s family.
    • “will not rest”: Boaz, a type for Christ, set all his works and efforts in bringing our redemption.  He did the work while we only “sit still”.
    • “concluded”: he can’t stop until its finished.
    • “this day”: corresponds to the “now” of 2 Cor. And “today” of Heb. 3-4.

Ruth 4

  • V.1
    • “the gate”: the place separating the city from the world – significant because it decides Ruth’s destiny – is she in or out?
    • “Boaz went up”: he must do the work to secure Ruth – it’s completely out of her hands
    • “came by”: he showed effort in attempting to redeem (must be our flesh).
    • “friend”: in Heb., literally “so and so” – shows that his name and person is not important, because he didn’t redeem – wasn’t worthy of a name (and just as names show your ownership, he was not in submission to anyone).
  • V.2
    • “ten men”: symbolizes the testimony of the Law in establishing who is worthy – or who upholds the Law
    • “elders”: those who have lasted through time; the eternal nature and perfect wisdom of the Law
  • V.3
    • “who has come back”: Naomi is defined by her return from wanting to live in cursed state to living in God’s land
    • “sold”: she gave up her inheritance (presumably to Satan, as the type goes) by living in Moab
    • “belonging to our brother”: the land is the land of “God my King” – Satan is the usurper of this land
    • “our brother”: In Luke 3, both Adam and Christ are called “sons of God” – both are in the family, though one has no power and no life of God.
  • V.4
    • “thought to inform”: He needed to present this case to the flesh, to show that it is incapable of saving – this is the testimony of the Law throughout the O.T.
    • “buy it back”: redeem it by the power you have (which is none).
    • “the inhabitants”: either the inhabitants of Bethlehem – God’s people/angels – or the inhabitants of the land that was sold – Satan’s people/demons.
    • “and the elders of my people”: the testimony of the Law as given to the Israelites.
    • “no one but you to redeem”: it was only the power of the flesh that was given a chance to redeem before Jesus redeemed.
    • “I am next”: after the Law, our tutor, Jesus showed that He alone can redeem.
    • “he said, ‘I will redeem it.’”: The flesh sought to redeem in all the strivings after the Law (see Phil. 3).
  • V.5
    • “you must also buy it from Ruth”: Gentiles and Jews must be redeemed “on the day” of Christ’s redemption.
    • “the wife of the dead”: she is joined with death – he had to show the power over death by “resurrecting” the dead.
    • “to raise up the name of the dead”: again, he had to have the power of resurrection – raising up the dead people – Naomi, symbolic of Israel, and Ruth, symbolic of Gentiles.
  • V.6
    • “I cannot”: the flesh doesn’t have power to raise the dead; it always looks for its own interests
    • “lest I ruin my own inheritance”: doesn’t see the poverty of his own inheritance (“flesh begets flesh”, Jn. 3); always looks for himself
    • “I cannot”: said twice to establish the matter
  • V.7
    • “to confirm”: it was a visible sign that man can’t redeem; they don’t have the means to redeem
    • “took off his sandal”: (Deut. 25:9) there was not separation between the man and the dust; he was cursed with the earth, had no dominion over it…or, it shows he no longer has the right to walk on that land…or, it shows that the other man was taking his dominion (of land) away from him…shoes also distinguish sons from slaves (see Lk. 15:22).  
  • Verses 8-22 – no commentary