Ruth 3-4 Kinsman Redeemer

Intro:

In every episode of Planet Earth, David Attenborough discusses the mating rituals of specific animals

From the colorful feathers of a bird to the grunting of bears, each animal has a ritual they go through to mate

Most male animals fight to get the right to breed with the female heard and only to top of the heap gets to do so

Today we see a beautiful marriage ritual between Ruth and Boaz

It’s unlike anything you have been involved with, but once you see the symbolism it will touch your heart

Ruth has established herself as faithful woman

Read Ruth 3:1-5

I. vs. 1-5 Seeking Rest

vs. 1

The time of the harvest was over, and certainly Ruth and Boaz had been around each other much in the weeks covering the barley and the wheat harvest (Ruth 2:23).

They had much opportunity to get to know each other.

Shall I not seek rest for you:

Naomi knew that Ruth could best be taken care of if she was married, so she suggested that she appeal to Boaz for marriage.

The Hebrew word for rest in verse one is the same word for rest in Ruth 1:9, where Naomi hoped that her daughters-in-law would find rest and security in the home of a new husband.

This Hebrew word (manowach) speaks of what a home should be – a place of rest and security.

Now Boaz… Is he not our relative:

One might easily think that this was inappropriately forward of Naomi to suggest this to Ruth.

Naomi’s suggestion to Ruth was rooted in a peculiar custom in ancient Israel – the meaning behind the Hebrew word goel.

This was the point in Naomi’s question about Boaz: Is he not our relative?

She reminded Ruth that Boaz was their family goel

The goel – sometimes translated kinsman-redeemer – had a specifically defined role in Israel’s family life.

The kinsman-redeemer was responsible to buy a fellow Israelite out of slavery (Leviticus 25:48).

He was responsible to be the “avenger of blood” to make sure the murderer of a family member answered to the crime (Numbers 35:19).

He was responsible to buy back family land that had been forfeited (Leviticus 25:25).

He was responsible to carry on the family name by marrying a childless widow (Deuteronomy 25:5-10).

Is he not our relative:

Since Boaz was a recognized goel for the family of Elimelech – the deceased husband of Naomi and father-in-law of Ruth – Ruth could appeal to him to safeguard the posterity of Elimelech’s family and take her in marriage.

It may seem forward to us, but it was regarded as proper in that day.

If Boaz did not fulfill this duty towards Elimelech (though he was now deceased), then the direct family and name of Elimelech would perish.

Perpetuating the family name of Elimelech (and every man in Israel) was thought to be an important duty.

Therefore wash yourself:

Naomi, in her advice to Ruth, showed a keen knowledge of male behavior.

She instructed Ruth to make herself pretty and smelling good (anoint yourself, put on your best garment), and to leave Boaz alone while he ate (do not make yourself known to the man until he has finished eating and drinking).

Uncover his feet, and lie down:

At the appropriate time, Naomi instructs Ruth to go in, uncover his feet, and lie down.

Some might think this was a provocative gesture, as if Ruth was told to provocatively offer herself sexually to Boaz.

This was not how this gesture was understood in that day. In the culture of that day, this was understood as an act of total submission.

In that day, this was understood to be the role of a servant – to lay at their master’s feet and be ready for any command of the master.

So, when Naomi told Ruth to lie down at Boaz’s feet, she told her to come to him in a totally humble, submissive way.

Don’t lose sight of the larger picture: Ruth came to claim a right.

Boaz was her goel, her kinsman-redeemer, and she had the right to expect him to marry her and raise up a family to perpetuate the name of Elimelech.

But Naomi wisely counseled Ruth to not come as a victim demanding her rights, but as a humble servant, trusting in the goodness of her kinsman-redeemer.

She said to Boaz, “I respect you, I trust you, and I put my fate in your hands.”

All that you say to me I will do:

Ruth humbly and wisely received the counsel of her mother-in-law Naomi.

II. vs. 6-13 Kinsman Redeemer

vs. 7 He went to lie down at the end of the heap of grain:

There was a good reason why Boaz slept at the threshing floor.

These were the days of the Judges when there was much political and social instability in Israel.

It wasn’t unusual for gangs of thieves to come and steal all the hard-earned grain a farmer had grown.

Boaz slept at the threshing floor to guard his crop against the kind of attacks described in 1 Samuel 23:1.

She came softly: Ruth did just as her mother-in-law Naomi had recommended.

She heard the advice, she said she would do it, and she did it.

vs. 8 It happened at midnight that the man was startled:

This was an amazing scene. We can well imagine that Boaz was indeed startled, waking up in the night as he turned in his sleep, knowing that someone was out there but not being able to see clearly because of the darkness and the sleep in his eyes.

Since Boaz had been there to protect against thieves, it must have given him quite a shock to wake up and know someone was there.

But his shock quickly turned to wondering when he found out the visitor was a woman.

vs. 9 Take your maidservant under your wing, for you are a close relative:

Ruth identified herself and made a simple request.

In beginning with the words “take your maidservant,” Ruth again showed great humility and submission. She presented herself as Boaz’s servant.

Under your wing:

Here, she boldly asked Boaz to take her in marriage.

The phrase can also be translated as “spread the corner of your garment over me.”

This was a culturally relevant way to say, “I am a widow, take me as your wife.”

Redeemer, Redemption. English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom.

In Greek the root word means “to loose” and so to free.

The term is used of freeing from chains, slavery, or prison. In the theological context, the term “redemption” indicates a freeing from the slavery of sin, the ransom or price paid for freedom.

This thought is indicated in the Gospels, which speak of Christ who came “to give his life as a ransom for many”

the Hebrew root gā’al, which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties.

For example, should a piece of property be lost to a family member, the next-of-kin had both the right and the obligation to redeem this property.

This right of redemption protected the family inheritance.

The noun derived from this root is equivalent to the English root redemption, and the person who buys back the property is the goel or redeemer.

The right of redemption extended also to persons in special circumstances.

The obligation of a man to marry his brother’s widow is well known. In the Book of Ruth, the right of redemption is extended to a distant relative.

In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife

vs. 10 Blessed are you of the LORD, my daughter… you did not go after young men:

Apparently, there was a considerable age difference between Ruth and Boaz.

It also seems that because of this, Boaz considered himself unattractive to Ruth and had therefore ruled out any idea of a romance between them.

This shows something else wonderful about Boaz.

He had the right to force himself upon Ruth as her goel, but he did not.

He wasn’t going to just say, “There’s a woman I want, and I have her by right.” He was kind enough to not act as goel towards Ruth unless she desired it.

It also shows something else wonderful about Ruth: She based her attraction to Boaz more on respect than on image or appearance.

Tragically, many people fall in love with an image or an appearance, rather than with a person we can really respect.

vs. 11 All the people of my town know that you are a virtuous woman:

Boaz was also attracted to Ruth because of her character.

We don’t really know how Ruth looked, but we do know that she was a woman of godly character.

Literally, Boaz called Ruth a hah-yil woman.

The basic meaning behind this Hebrew word is “strength; moral strength, good quality, integrity, virtue.”

This same word is used in a term for heroes in the Bible: A mighty man of valor.

Just as courage and strength make a man a hero, so Ruth’s courage and strength, shown in her virtue – make her a hero, in the Proverbs 31 kind of definition of a woman of virtue.

III. vs. 14-18 How Did You Fare?

vs. 14 Do not let it be known:

Boaz and Ruth were not trying to hide anything scandalous; it was just that Boaz didn’t want this nearer kinsman to learn that Ruth was now demanding her right to marriage to a goel before Boaz could tell him personally.

He measured six ephahs of barley:

As a proper gentleman, Boaz did not send Ruth home empty-handed.

Not having any chocolates, he gave her six handfuls of grain.

The added word ephahs is almost certainly incorrect; that would be more than thirty-three gallons (120 liters) of grain, more than Ruth could carry home in her shawl.

vs. 16 Sit still, my daughter… the man will not rest until he has concluded the matter this day:

This was a time of considerable anxiety for Ruth.

She had claimed her right to marriage and would be married.

The only question was to whom would she be married?

Would it be to Boaz, or to the nearer goel?

The issue would be decided that very day.

IV. vs. 1-12 You Are Witnesses

vs. 1 Boaz went up to the gate:

The gate of the city was always the place where the esteemed and honorable men of the city sat.

For an ancient city in Israel it was a combination of a city council chamber and a courtroom.

The city gate was “A kind of outdoor court, the place were judicial matters were resolved by the elders and those who had earned the confidence and respect of the people

The near kinsman of who Boaz had spoken came by:

Boaz surprised Ruth in Ruth 3:12 by telling her there was a nearer kinsman than himself. Now this man came by the city gates as Boaz sat there.

Because Ruth had quietly gone back home after being at the threshing floor at Boaz’s instruction (Ruth 3:14), Boaz’s approach to this nearer kinsman was planned as a complete surprise to the other man. Clearly this was a tactical advantage to Boaz.

Come aside, friend, sit down here:

The writer of Ruth never identified the name of the nearer kinsman because he was not worthy of the honor.

He declined to fulfill his obligations as the nearer kinsman to Ruth.

vs. 3-4 Naomi… sold the piece of land:

The duty of the goel – the kinsman-redeemer – was more than the duty to preserve the family name of his brother in Israel. It was also to keep land allotted to members of the clan within the clan.

When Israel came into the Promised Land during the days of Joshua, the land was divided among the tribes and then among the family groups.

God intended that the land stay within those tribes and family groups, so the land could never permanently be sold.

Every fifty years, it had be returned to the original family group (Leviticus 25:8-17)

But fifty years is a long time. So, God made provision for land that was “sold,” that it might be redeemed back to the family by the kinsman-redeemer.

vs. 5 On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess:

Boaz then put the surprise on the nearer kinsman. He told him that he wasn’t only dealing with Naomi and the property of Elimelech, he also had to deal with Ruth.

Because Naomi was older and beyond the years of bearing children, the nearer kinsman was not expected to marry Naomi and raise up children to the family name of her deceased husband Elimelech.

But Ruth was another matter – she was able to marry and bear children.

Buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance:

Boaz explained what everyone knew – that this was a package deal. If someone was going to exercise the right of kinsman-redeemer towards the deceased Elimelech, he had to fulfill the duty in regard to both the property and the posterity.

Because of Boaz’s wise (perhaps shrewd) way of framing the occasion, this was the first time the nearer kinsman considered this, and it was a pretty big question to take in all at once. When it was just a matter of property, it was easy to decide on; but if he must take Ruth as a wife, that was another matter.

vs. 6 I cannot redeem it for myself:

Though it would be great to receive the property associated with Ruth, the nearer kinsman knew that taking her into his home and raising up her children would ruin his own inheritance.

Lest I ruin my own inheritance: Probably, the man had grown sons that had already received their inheritance of lands. The problem of dividing that inheritance among future children he would have with Ruth was more than he wanted to deal with.

Also, no doubt, the man was married – and knew it would be awkward (at best!) to bring home Ruth as wife number two.

You redeem my right of redemption for yourself, for I cannot redeem it:

These were glorious words in the ears of Ruth and Naomi.

A moment before, all seemed lost when the nearer kinsman had said, “I will redeem it.” But Boaz’s plan had a surprise and an unexpected wisdom to it. And it worked!

Some might of have thought Boaz’s plan was foolish: to gain Ruth by offering her and her land to the nearer kinsman. How could that work? But the seemingly foolish plan did work.

V. vs. 13-22 A Restorer of Life