A Restorer of Life

Ruth 4

Last week I referred to the story of Tamar in Genesis 38. If you haven’t read it yet, you should now. It will be helpful in understanding this chapter of Ruth.

At the close of Chapter 3, Naomi predicts, “the man will not rest but will settle the matter today.” And sure enough, Boaz heads straight to the city gate. In general, the gate of the city was the center of commerce, where trade and legal transactions were carried out. Right away, Boaz sees the other kinsman and calls him over. According to many popular translations, Boaz calls him “friend.” But the Hebrew term that was actually used here is peloni ‘almoni, which might be translated as “so-and-so.” Not exactly a term of endearment or respect. But this choice might simply be the author’s effort to minimize his importance.

Boaz gets right to the point. Naomi has some land to sell. Now, this may seem confusing because up to this point we have understood Naomi and Ruth to be destitute. Probably the best way to understand this is to assume that the land of Elimelech had either been sold before they left Bethlehem or was taken over by someone after they left. In either case, Naomi would presumably have a right to buy it back, although she lacks the means to do so. Again, it is not entirely clear. Land has not been mentioned before this point.

Old “So-and-so” agrees to purchase the property, saying, “I will redeem it.” So the deal is done. But then Boaz reveals the information that he has been saving. 

He says that Elimelech’s daughter-in-law, Ruth, is also a part of the deal. Most translations have Boaz saying, “The day you acquire the field … you are also acquiring Ruth the Moabite … to maintain the dead man’s name on his inheritance.” This information gives So-and-so pause. 

Perhaps he doesn’t want a Moabite wife. Or perhaps he doesn’t want responsibility for a child who bears another man’s name. Such is implied in Boaz’s words – that, in accordance with the law of levirate marriage, the firstborn son of Ruth would carry the name of Mahlon and, eventually, may claim the property for himself.

Yet, adding another twist, because of the difficulties in the manuscripts, a different translation has been suggested: “The day you buy the field from Naomi, I will buy the Moabite woman, Ruth.” In this case, Boaz is making clear his intentions with Ruth, and letting the other man know there will likely be complications ahead regarding ownership of the field. However it was, So-and-so determines that it is not in his best interest to play the redeemer. This clears the way for Boaz to buy both the field and Ruth, although I don’t know who he is buying Ruth from. 

Boaz is a very shrewd man. He has not stepped on another man’s rights, but has done everything in an above-board manner. And he played his cards in a way that virtually ensured he would get what he wanted. He has made sure there were plenty of witnesses to the negotiations, so there would be no questions down the road.

But not only is he shrewd, he is – as we have said before – a man of much lovingkindness – hesed. You remember, that quality attributed to God, which humans are urged to strive toward. Boaz, works to make sure that Ruth and Naomi will be provided for. And he, apparently, is willing to father a child who will carry the name of another man. 

So-and-so is not a scoundrel. He simply ceded his right to Boaz. But, once again, we see Boaz do go above and beyond what was required. The story tells us there is a difference sometimes between what is legal and what is morally right.

The crowd responds with words of blessing, which evoke other stories from Genesis. In comparing Ruth to Rachel and Leah, they say Ruth is as good as an Israelite wife. In comparing her to Tamar, they say that justice has been done, as it was long ago with Judah and Tamar. 

Ruth bears a child and he is named Obed. He is symbolically given to Naomi with the words, “A son has been born to Naomi.” In this we are to know that life and hope have been restored to Naomi. She is no longer empty. She is once again full.

The story closes with a genealogy. We should remember that genealogies in the scriptures are designed with intention. They are usually not complete, but they include names that will say something important. In this case, the genealogy starts with Perez, the firstborn to Judah by Tamar. The seventh position, a position of honor, is held by Boaz, the hero of the story. And the tenth, and final, position is held by King David. Which is, perhaps, the whole reason for the story. Or is it?

If we are willing, there are times we may see the Bible in conversation with itself – even arguing with itself. As mentioned in Week 1, the Old Testament scriptures have numerous derogatory references to Moabites. The story of Lot’s daughter provides an origin story for a real bigotry that was widely held. 

The effects of this bigotry reach a peak in the book of Ezra (chapters 9-10), where all the men of Israel who have married Moabite women are called out and forced to reject their wives and children, for the sake of purity. It is heartbreaking.

But the humble little story of Ruth says something different. It says, here is a Moabite woman who has a remarkable degree of hesed. Here is a Moabite woman who is called a “worthy woman.” She is the ancestor of King David. 

Question for Reflection:

Katherine Doob Sakenfeld  suggests that the story of Ruth has four essential themes: 1) No one should be left destitute; 2) loneliness and despair should not be ignored; 3) children and the elderly are valued; and 4) the outsider at the margins of the community may be pushy if necessary. In fact, those in the center are called to move toward the margins for the sake of the outsiders. What are your thoughts?