Bible Study with the Cincottis – Ruth, Chapter Four – 05/31/2026
Today’s Bible Study, Authored by Arthur Cincotti.
Listen to our Bible Study Discussion at: Ruth, Chapter Four Podcast
Or watch the Video Zoom Session of our Study on YouTube:
Ruth Chapter, Chapter Four
“And we know that all things work together for good to those who love God, to those who are the called according to His purpose.” Rm. 8:28
I couldn’t resist using this familiar verse as a banner over Ruth chapter four. We call the Old Testament the “Old Schoolmaster” because what we find, nestled there in, are New Testament principles recorded in narrative form. The power of the timeless narrative is the natural element that brings the Scripture to life and makes it pertinent and personal.
Just to briefly review: Naomi and her daughter-in-law Ruth return to Naomi’s town of Bethlehem from Moab, following the death of their respective husbands. They are both rather destitute and broken, without means, but they have each other. By chance (ha ha), while gleaning for food, Ruth happens into the field of a wealthy landowner named Boaz, who happens to be a close relative of Naomi’s dead husband, Elimelech. After a passage of some time, Naomi encourages Ruth to pursue an ancient right of redemption whereby a widow could petition the closest relative of her dead husband to marry her and raise up offspring to perpetuate the name of her dead husband. Come to find out that there is a closer relative than Boaz in play. All this makes for a nail-biting drama, and that’s where we have left our characters.
Boaz acts swiftly as Naomi predicted he would. He gathers the elders of the town at the gate as was the custom. This is a patriarchal society. That is not a chauvinistic statement meant to diminish women, but it is a matter of design. We would always do well to heed God’s design instead of trying to alter it. God has consistently revealed Himself as male in Scripture with purpose, and yet He says of marriage, “the two shall become one flesh.”
The purpose of marriage is oneness. Its opposite is separation.
Boaz invites ten of the elders of the city to sit with him and the other close relative at the gate. Ten is the number of power. These men will act as witnesses to the transaction that is about to take place. This dynamic of witness is a powerful aspect of God’s dealings with man. We see it on display in the birth, life, miracles, death, resurrection, and ascension of Christ.
Boaz plays his hand shrewdly; “Then he said to the close relative, ‘Naomi, who has come back for the country of Moab, sold the piece of land which belonged to our brother Elimelech. And I thought to inform you, saying, Buy it back in the presence of the inhabitants and elders of my people. If you will redeem it, redeem it, but if you will not redeem it, then tell me, that I may know; for there is no one but you to redeem it, and I am next after you.’ And he said, ‘I will redeem it.’” vrs. 3&4
Last week, I said that in my opinion, this nameless relative is one of the most mysterious characters in Scripture. There is not much commentary about him, so we are compelled to discern who he might represent in typology. He’s a timeless character who keeps showing up and posing opposition to God’s perfect plan of redemption, usually by introducing some sort of counterfeit. Sound familiar??? At first, he is agreeable because he gets a parcel of property as an inheritance. Who wouldn’t say yes? This is an opportunity for personal gain.
Boaz continues, “On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance.” vrs. 5. In other words, “you have to marry Ruth.” The close relative responds, “I cannot redeem it for myself, lest I ruin my own inheritance.” vrs. 6. There is no way to definitively know what was driving his thinking. Perhaps he was prejudiced, or just prudently looking out for the interests of his own family. It does seem reasonable to make two strong conclusions, though: one, he is failing to see the big picture of compassion for Naomi and Ruth, and two, there is no love involved.
This is clearly Boaz’s hope and expectation when he hears, “You redeem my right of redemption for yourself, for I cannot redeem it.” He has played right into Boaz’s hand in a favorable way.
Not incidental is, “Now this was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything; one man took off his sandal and gave it to the other, and this was a confirmation in Israel.” vrs. 7. Actually, in Duet. 25:5-10, from where we draw this duty of redemption, it says in vrs 9, “if he stands firm and says, ‘I do not want to take her,’ then his brother’s wife shall come to him in the presence of the elders, remove his sandal from his foot, spit in his face, and answer and say, ‘So shall it be done to the man who will not build up his brother’s house.’” But that was not necessary in this case, to shame the man, because everything is working favorably for Boaz, Ruth, and Naomi.
Boaz declares at the gate, “Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance…” “All the people who were at the gate, and the elders, said, ‘We are witnesses’,” and they declare a blessing.
There is much we could say about an ancient Jewish wedding. In a more traditional circumstance of two young people, there bridegrooms proposal was as good as the wedding itself, but the nuptials would not be consummated until the bridegroom went and prepared a house for the bride. Sound familiar? In this case, Boaz already has an established house, so we suspect that things moved quickly from there. In some ways, this is not dissimilar to Joseph taking Mary as his wife. Wherever we see patterns in Scripture, we should assume purpose.
Jack Hayford’s commentary says, “Boaz was a close relative, or redeemer, to Ruth and Naomi; he bought back their lives from calamity, bitterness, poverty, potential abuse, barrenness, and social ostracism. As a type of Christ, Boaz’s redemption of Ruth helps us to better understand the tremendous redemption that Jesus’ life purchased for us.”
“Boaz took Ruth and she became his wife; and when he went in to her, The LORD gave her conception, and she bore a son.” [Obed]. It’s interesting that the genealogies in Mt. and Lk. give Obed to Boaz and not Elimelech. I’ll have to ask God about that someday. “Blessed be the LORD, who has not left you this day without a close relative; and may his name be famous in Israel! And may he be to you a restorer of life and a nourisher [sustainer] of your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has born him.” vrs. 14&15
“And you shall be called the Repairer of the Breach, The Restorer of Streets to Dwell in.” Is. 58:12
“Cast your burden on the LORD,
And He shall sustain you;
He shall never permit the righteous to be moved.” Ps. 55:22
The Book of Ruth provides a historical base for the family background of David, from whose line the Messiah-Redeemer, Yeshua, would come. But it is so much more. It’s the gospel in short form, demonstrating how the Messiah came swooping in, motivated by love, to rescue us from calamity, bitterness, poverty, barrenness, fear, and shame, all resulting from our bondage to sin. In truth, He’s not the only one who makes us an offer. The Devil and the world system offer a cheap substitute. But it’s not motivated by love, and it’s not enduring to eternity. Sin is pleasurable for a season, but in the end brings forth death and separation from the lover of our souls. It wasn’t an ugly burden for Boaz to rescue Ruth, nor was it for Jesus to rescue us. He is, “the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Heb. 12:2 waiting for the consummation of His bride. “This is a great mystery, but I speak concerning Christ and the church.” Eph. 5:32
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