In the gate of Bethlehem, Boaz shows himself to be a man full of gracious consideration for the two widows but also of the utmost regard for the righteous requirements of Jehovah's law in the land of Israel. He arranged that the immediate redemption of Elimelech's inheritance should be undertaken in public and according to the approved customs of the people. There was, in fact, more involved in it than the provision of sustenance for the impoverished widows. The inheritance was Jehovah's gift to this family, and should be recovered and secured to them for this reason. In the days of Joshua, the parcel of ground had been bestowed by lot upon Elimelech's forbears to be held by them and their heirs in perpetuity. Jehovah was the landowner: "the land is Mine" (Lev. 25:2323The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. (Leviticus 25:23)). Any question affecting the line of succession or a change of occupant should be made on a righteous basis in the eyes of Jehovah. Redemption was a sacred transaction, and not a mere matter of human bargaining.
With the double purpose of redemption and marriage in mind, Boaz betook himself to the "gate," which was recognized as an open court of justice where civil and criminal cases were investigated by the aged and wise men of reputation in the city. This form of local government was authorized by Moses and was embodied in his final instructions delivered to the children of Israel on the borders of the land of Canaan (cp. Deut. 16:18-29; 21:18-21; 25:7-918If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them: 19Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; 20And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. 21And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear. (Deuteronomy 21:18‑21)
7And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother. 8Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; 9Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house. (Deuteronomy 25:7‑9)). The elders of the city were therefore its civil rulers and were "ordained of God" to be such, rewarding and protecting the good and punishing the evil with magisterial authority exercised according to His law (Josh. 20:44And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. (Joshua 20:4); Rom. 13:1-41Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. 2Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. 3For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: 4For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. (Romans 13:1‑4)).
Boaz and the Elders in the Gate
Boaz was aware that another man by reason of closer kinship possessed a greater claim than himself to the right of redemption from the leaseholder of the estate to whom presumably Elimelech and Naomi ceded it on their departure to the land of Moab. Unless redeemed the land would remain in possession of the leaseholder or mortgagee until the year of jubilee (Lev. 25:2828But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession. (Leviticus 25:28)). Up to the moment, however, the next of-kin had taken no steps to redeem the inheritance, neglecting the widows to that extent. But Boaz was for instant action, and he at once raised the question before the lawful authorities, whom he called together in the gate. "And Boaz went up to the gate, and sat down there. And behold, he that had the right of redemption, of whom Boaz had spoken, came by. And he said, Thou, such an one, turn aside, sit down here. And he turned aside and sat down. And he took ten men of the elders of the city, and said, Sit down here. And they sat down" (4:1, 2).
Bethlehem was situated on a hill, the cornfields being in the valleys and on the slopes. Hence we read that Ruth "went down" from Naomi's house to the threshing-floor (3:6), and that Boaz "went up" from the threshing-floor to the gate of Bethlehem (4:1). The gate was a place of public resort, roomy enough for twelve persons to be seated and many townspeople to stand around as spectators. In great cities ample space was provided at the gates for important public ceremonies. For instance, in a "void" or open space at the entrance of the gate of Samaria two kings were able to sit on their thrones in state, while all the prophets prophesied before them (1 Kings 22:1010And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them. (1 Kings 22:10)).
The Next-of-Kin Disclaims His Right of Redemption
In the presence of the elders in the gate, Boaz stated the case of the lapsed inheritance to the next-of-kin (goel). Naomi, the widow of their relative, was desirous that the allotment of land which was her husband's hereditary possession might be redeemed. Boaz pointed out to the goel that on account of his near blood-relationship in the family, the primary right of redemption belonged to him. Would he exercise this right? If not, Boaz himself would redeem the inheritance. "And he said to him that had the right of redemption: Naomi, who is come back out of the country of Moab, sells the allotment that was our brother (kinsman) Elimelech's. And I thought I would apprise thee of it and say, Buy it in the presence of the inhabitants, and in the presence of the elders of my people. If thou wilt redeem it, redeem; but if thou wilt not redeem, tell me, that I may know; for there is none to redeem besides thee; and I am after thee" (vers. 3, 4).
The "nearer" kinsman-redeemer (goel) was ready to exercise his legal right and to purchase the property. By so doing he would add to his own estate. Altogether, the proposal seemed to him a good bargain. "And he said, I will redeem it" (ver. 4). But apparently he was unaware that the transfer of the allotment to him required that he should also marry Ruth the Moabitess, the widow of Mahlon, Elimelech's son. "And Boaz said, On the day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance" (ver. 5). This compulsory marriage was in accordance with the provision made in Jehovah's law (Deut. 25:66And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. (Deuteronomy 25:6)), in order that the family name might continue with the family freehold, even though its head died without heir, as had been the case of both Elimelech and his two sons. And it was the will of Jehovah that the inheritance of each family of the righteous people should be its perpetual possession (Lev. 25:2323The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. (Leviticus 25:23)).
The "nearer" goel, however, was not prepared to carry out the latter part of the bargain by taking Ruth to wife and preserving the name of the dead to the inheritance. He at once revoked his former decision. "And he that had the right of redemption said, I cannot redeem it for myself, lest I mar mine own inheritance. Redeem thou for thyself what I should redeem, for I cannot redeem it" (ver. 6). By this declaration in the presence of the elders of Bethlehem he who had the prior right of redemption publicly surrendered this right to Boaz, and the way was opened for the latter to fulfill the generous purpose of his heart.
Boaz had stated clearly what was the position respectively of the two widows in regard to the inheritance. He said (1) that Naomi, in the eyes of the law, was the seller of the property, although it had, no doubt, been leased or mortgaged in the days of the famine to its present occupier. And as soon as the goel redeemed the inheritance, Naomi would receive its value for her own immediate use and enjoyment. He said also (2) that Ruth, not being a daughter of Elimelech, had no title to the property under the special "statute of judgment" applying to daughters (Num. 27:6-116And the Lord spake unto Moses, saying, 7The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them. 8And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 9And if he have no daughter, then ye shall give his inheritance unto his brethren. 10And if he have no brethren, then ye shall give his inheritance unto his father's brethren. 11And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses. (Numbers 27:6‑11)). But as the widow of Mahlon, she had a recognized place in the family. Moreover, seeing that her sister Orpah, the wife of her husband's brother, Chilion, remained in her own country, Ruth was the only one from whom, by suitable marriage, an heir might be expected to Elimelech's inheritance. These two facts will be found to be of importance when the typical aspect of the narrative is being considered (see pp. 60-69).
The "nearer" goel had declined to marry Ruth, "lest," he said, "I mar mine own inheritance." He thought that by his marriage with the Moabitess, he would bring upon his family the stigma of a "stranger." Moreover, he would be taking money from his own inheritance to redeem another's, and so he would "mar" it to that extent. He suggested therefore that Boaz had better perform the part of a kinsman-redeemer (goel). In fact, the law in Israel had proved its own impotence to redeem the poor and the stranger, and it stood aside that grace and truth in the person of Boaz might act for the blessing of Naomi and Ruth.
This verbal refusal by the goel to redeem the inheritance was confirmed publicly and attested lawfully according to ancient custom by handing to Boaz one of his sandals, thereby signifying that he surrendered to Boaz his claim upon the whole of the inheritance and every part of it down to a foot's breadth. A foot-breadth was a figure of the minimum holding of land a man might possess as an inheritance (see Deut. 2:55Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession. (Deuteronomy 2:5); Acts 7:55And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. (Acts 7:5)). Also, receiving the sandal was an earnest of receiving the whole inheritance in due course. "Now this was the custom in former time in Israel concerning redemption and concerning exchange, to confirm the whole matter: a man drew off his sandal, and gave it to his neighbor, and this was the mode of attestation in Israel. And he that had had the right of redemption said to Boaz, Buy for thyself; and he drew off his sandal" (vers. 7, 8).
As the goel who had the legal right of redemption had decided not to make the proposed purchase and had formally renounced his right in favor of Boaz who had made no secret of his readiness to undertake the cause of Naomi and Ruth, everything was left in his willing hands. Neither of the two women appeared at the ceremony. They were persuaded that in Boaz God had raised up a redeemer (goel) for them. Both they and Boaz trusted in Jehovah Who "executeth righteousness and judgment for all that are oppressed" (Psa. 103:66The Lord executeth righteousness and judgment for all that are oppressed. (Psalm 103:6)). Acting in the fear of Jehovah and as His servant, Boaz thereupon redeemed the inheritance and married Ruth, for the two acts were inseparable in the circumstances of this twofold redemption.
Boaz Becomes the Redeemer for Naomi and Ruth
Accordingly, Boaz purchased all the property that had belonged to Elimelech and his two sons, and further he took Ruth to wife so that the inheritance might not become void and the name of the deceased disappear from among his family and his tribe. This beneficent act Boaz announced that day to the elders and people assembled in the gate. "And Boaz said to the elders and all the people, Ye are witnesses this day that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi; moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren and from the gate of his place; ye are witnesses this day" (vers. 9, 10).
As will be seen from the narrative of the proceedings in the gate of Bethlehem, the redemption was twofold, comprehending (1) the purchase from Naomi of all that belonged to her husband and her two sons, the three men having died in the land of Moab, and (2) the "purchase" of Ruth the Moabitess, the wife of Mahlon, to be his wife. Thus, both widows benefited by the transaction: (1) Naomi received from Boaz the value of the inheritance as a means of subsistence; she who had been dependent upon Ruth's gleanings in the barley-fields was now comparatively "rich and increased with goods"; while (2) Ruth the "stranger" became wife of Boaz the Bethlehemite, the "mighty man of wealth." Boaz had acknowledged himself to be "brother" in the broad sense of near relationship to the deceased Elimelech (ver. 3), and therefore he had accepted and fulfilled a brother's obligation under the law in Deut. 25:5-105If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her. 6And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. 7And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother. 8Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; 9Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house. 10And his name shall be called in Israel, The house of him that hath his shoe loosed. (Deuteronomy 25:5‑10) to marry the widowed Ruth and raise up seed for the continuance of Elimelech's name and inheritance in the tribe of Judah and the land of Israel.
The elders and the people who witnessed the "act and deed" of Boaz showed neither envy nor jealousy, but rather expressed their congratulations and pious wishes that the special favor of Jehovah might crown the happy event. "And all the people that were in the gate and the elders said, We are witnesses. Jehovah make the woman that cometh into thy house like Rachel and Leah, which two did build the house of Israel; and acquire power in Ephratah, and make thyself a name in Bethlehem; and let thy house become like the house of Pherez, whom Tamar bore to Judah, of the seed which Jehovah shall give thee of this young woman" (vers. 11, 12).
The united desire of the assembly in the gate was that Jehovah would grant His blessing (1) to Ruth (2) to Boaz himself, and (3) to his house. Their desire (1) was for the childless young widow that she might now be fruitful like Rachel and Leah from whose sons came the eight principal tribes of the nation of Israel. Rachel, the much-loved wife of Jacob, and the mother of Joseph and Benjamin, died in childbearing, and was buried near "Ephrath, which is Bethlehem" (Gen. 35:1919And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. (Genesis 35:19)). It may be for this reason that the citizens of Bethlehem mentioned her name before that of her elder sister, Leah.
They desired (2) for Boaz that he who was already a man of substance might through the redeemed inheritance acquire further power and possess a still more famous and illustrious name in Bethlehem. This prayerful hope was gloriously and supremely answered, for by this marriage Boaz became ancestor of Israel's Messiah Who in due time was born in Bethlehem, little though it was "among the thousands of Judah" (Mic. 5:22But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. (Micah 5:2)).
Further, their desire (3) was that the house or family of Boaz might be numerous and influential in the tribe of Judah, like the house of Pherez. Pherez (Pharez in the A. V.) was the second son of Judah, and twin-brother of Zerah or Zarah. His two sons and their families are mentioned in the census of the children of Israel taken in the plains of Moab near Jericho (Num. 26:20, 2120And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites. 21And the sons of Pharez were; of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites. (Numbers 26:20‑21)). He was an ancestor of Boaz (4:18-21), and Jashobean, one of his descendants, was "chief of all the captains of the host," commanding 24,000 men selected for service in the court of King David during the month Nisan Chron. 27:2, 3).
But all the elders and the people in the gate rose above the austerities of the law of Sinai and sought the peace and the prosperity of the new household in their bridal blessing, naming first the poor Moabitess and then the wealthy Bethlehemite. It was indeed a glimmering of that true Light which, coming into the world, would lighten every man, Israelite and Gentile alike (John 1:99That was the true Light, which lighteth every man that cometh into the world. (John 1:9)). The words of the Bethlehemites were of greater significance than they themselves knew, for they contained a latent prophecy of "Jesus Who is called Christ." His genealogy from Abraham appears at the beginning of the New Testament in forty-two generations, and the tenth of those recorded is "Boaz begat Obed of Ruth" (Matt. 1:1-171The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 7And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 11And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 12And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 14And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 16And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. (Matthew 1:1‑17)). And Ruth's name is thus written in the First Gospel because she by faith forsook the idols of Moab and sought sanctuary in Bethlehem where the God of Abraham, Isaac, and Jacob, the Jehovah of Israel, was known and worshipped.