Boaz knew he could find his relative at the town gate. This was the center of activity. No one could enter or leave the town without traveling through the gate. Merchants set up their temporary shops near the gate, which also served as "city hall." Here city officials gathered to transact business. Because there was so much activity, it was a good place to find witnesses (4:2) and an appropriate place for Boaz to make his transaction.

   Boaz cleverly presented his case to the relative. First he brought in new information not yet mentioned in the story - Elimelech, Naomi's former husband, still had some property in the area that was now for sale. As the nearest relative, this man had the first right to buy the land, which he agreed to do (Leviticus 25:25).

   "In earlier times" introduces the author's parenthetical insertion to describe a custom that was no longer practiced at the time the book was written (cross-reference Jeremiah 32:9-12). The origin of the custom has been traced to an ancient practice of taking possession of property by walking on the soil that was being claimed (cross-reference Deuteronomy 1:36; 11:24; Joshua 1:3; 14:9). Removing the sandal and handing it to another became a symbol of the transfer of the land. (NIV Commentary - Zondervan)

   In the presence of the gathered witnesses, the kinsman renounced his right to the land and invited Boaz to buy it. In a time when few written records were kept, attestation by a number of witnesses made transactions legally secure. The Hebrew is not clear as to whose sandal was transferred. The practice of removing a sandal described here is different from that described in Deuteronomy 25:9 (which suggests contempt by the widow for a husband's brother who refused to fulfill his duty). Here it appears to be a ritual used to confirm the ratification of a transaction. (NIV Commentary - Zondervan)
   Boaz addressed the elders and all the people who had assembled, reminding them that they were witnesses to what had transpired. He had "bought" from Naomi all that belonged to Elimelech and to his sons, Kilion and Mahlon. In addition he "acquired" Ruth (only here is it said that Ruth had been Mahlon's wife) to become his wife, in order that Elimelech's name would not disappear from among his people (cross-reference 2nd Samuel 18:18; Isaiah 56:4-5). Boaz began and ended his remarks to the elders and the people with the same words: "Today you are witnesses" (cross-reference Joshua 24:22). (NIV Commentary - Zondervan)

   The people answered with what must have been an established legal response: "We are witnesses" (cross-reference 1st Samuel 12:5). Moreover, they pronounced a blessing of fertility on Ruth, that she would be like Rachel and Leah, who had twelve sons between them (Genesis 29:31-30:24). (NIV Commentary - Zondervan)
   The people then pronounced a dual blessing on Boaz - a desire that he "have standing" (likely a phrase that he might achieve wealth) and that he would become "famous" in Bethlehem. In the parallel blessing of fertility in verse 12, the people wished that his family would be like the family "of Perez, whom Tamar bore to Judah" (cross-reference Genesis 38:29; 1st Chronicles 2:5; 4:1; cross-reference Psalm 127:4-5). Perez is intentionally named because he was an ancestor of the house of Judah (Genesis 38:26, 29). Since the first son of Boaz and Ruth would be reckoned as Mahlon's, the people were expressing a hope that Boaz would have many other children, who would legally be his. (NIV Commentary - Zondervan)

   Boaz and Ruth were married. We are not told how much time elapsed between their marriage and the birth of their first son. Attributing to the Lord Ruth's conception after ten years of sterility (1:4) may be the writer's subtle way of explaining why Mahlon, living in a land that worshiped Chemosh, was unable to have children. Both fertility and barrenness were attributed to the Lord (Genesis 29:31; 30:2).(NIV Commentary - Zondervan)
   The women of the community, who earlier had witnessed Naomi's bitter lament, now gathered around her to share her happiness. They praised the Lord, giving him credit for providing a redeemer for Naomi. Their statement suggests that the child is the kinsman-redeemer, though this statement should be understood in the context as a blessing pronounced over the child, just as the men had previously prayed for blessing on Boaz (verse 11). Boaz is indeed the redeemer (cross-reference 2:20; 3:9, 12-13; 4:10). The women blessed the child and expressed a hope that he would become famous throughout Israel. (NIV Commentary - Zondervan)
   According to the women's perspective, this child took away Naomi's reproach of childlessness and would take care of her in her old age. The women foresaw the child as a restorer of life for Naomi and as the one who would sustain her in her old age. They also had a word of praise for Ruth; she was better to Naomi than seven sons might have been. The tribute to Ruth is striking in light of the importance placed on sons in the Old Testament (cross-reference 1st Samuel 1:8; 2:5; Job 1:2; 42:13). Naomi took the newborn child, laid him in her bosom, and cared for him as his guardian. (NIV Commentary - Zondervan)

   To some, the book of Ruth may be just a nice story about a girl who was fortunate. But in reality, the events recorded in Ruth were part of God's preparations for the births of David and of Jesus, the promised Messiah. Just as Ruth was unaware of this larger purpose in her life, we will not know the full purpose and importance of our lives until we are able to look back from the perspective of eternity. We must make our choices with God's eternal values in mind. Taking moral shortcuts and living for short-range pleasures are not good ways to move ahead. Because of Ruth's faithful obedience, her life and legacy were significant even though she couldn't see all the results. Live in faithfulness to God, knowing that the significance of your life will extend beyond your lifetime. The rewards will outweigh any sacrifice you may have made.

   Perez, the son of Tamar (Genesis 38:29), and Hezron are mentioned in Genesis 46:12 (cross-reference Matthew 1:3). The genealogy in Ruth is traced back to Perez, who was the founder of a family of Judah that was named for him, called the Perezites (Numbers 26:20), to which Elimelech and Boaz belonged. The list is composed of ten names. It appears that there are gaps (i.e., unimportant names are omitted) in order to preserve the number ten. The first five names cover the period from the time of the entry into Egypt (Perez, Genesis 46:12) to the time of Moses (Nahshon, Exodus 6:23; Numbers 1:7), while the remaining five belong to the period of the early settlement in Canaan to the closing years of the judges. (NIV Commentary - Zondervan)
   For other listings of the genealogy that is recorded here, but with different spellings for some of the names, see Genesis 46:12; Numbers 1:7; 26:21; 1st Chronicles 2:4-12, 25-27, 51, 54; 4:1; Matthew 1:3-5; Luke 3:31-33. (NIV Commentary - Zondervan)
   With the naming of Boaz, the rest of the genealogy falls into focus. Neither Mahlon nor Elimelech is included, however, as the "legal" father of Obed; instead, Boaz, his natural father, is listed. (NIV Commentary - Zondervan)
   The link to David has now been established. Obed is presented as the father of Jesse and thus the grandfather of David. (NIV Commentary - Zondervan)
   It is difficult to know precisely why the book of Ruth ends with a genealogy. It is unlikely that the only purpose of the story was to lead up to the genealogy, and yet it is improbable that the book of Ruth would have found its way into the Old Testament canon apart from its connection with David. Perhaps the genealogy was included to remind the reader of the hand of God in the direction and continuity of history. Two people brought together by a highly unlikely series of circumstances became ancestors of the great king of Israel, David, who in turn for Christians provides an integral link in the genealogy of our Lord. (NIV Commentary - Zondervan)

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Answers to Ruth Four
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