Rut 4:9 Komentarz

In this chapter we have the wedding between Boaz and Ruth, in the circumstances of which there was something uncommon, which is kept upon record for the illustration, not only of the law concerning the marrying of a brother's widow (Deu 25:5, etc.), for cases help to expound laws, but of the gospel too, for from this marriage descended David, and the Son of David, whose espousals to the Gentile church were hereby typified. We are here told, I. How Boaz got clear of his rival, and fairly shook him off (Rut 4:1-8). II. How his marriage with Ruth was publicly solemnized, and attended with the good wishes of his neighbours (Rut 4:9-12). III. The happy issue that descended from this marriage, Obed, the grandfather of David (Rut 4:13-17). And so the book concludes with the pedigree of David (Rut 4:18-22). Perhaps it was to oblige him that the blessed Spirit directed the inserting of this story in the sacred canon, he being desirous that the virtues of his great-grandmother Ruth, together with her Gentile extraction and the singular providences that attended her, should be transmitted to posterity.

Boaz now sees his way clear, and therefore delays not to perform his promise made to Ruth that he would do the kinsman's part, but in the gate of the city, before the elders and all the people, publishes a marriage-contract between himself and Ruth the Moabitess, and therewith the purchase of all the estate that belonged to the family of Elimelech. If he had not been (Rut 2:1) a mighty man of wealth, he could not have compassed this redemption, nor done this service to his kinsman's family. What is a great estate good for, but that it enables a man to do so much the more good in his generation, and especially to those of his own household, if he have but a heart to use it so! Now concerning this marriage it appears, I. That it was solemnized, or at least published, before many witnesses, Rut 4:9, Rut 4:10. "You are witnesses," 1. "That I have bought the estate. Whoever has it, or any part of it, mortgaged to him, let him come to me and he shall have his money, according to the value of the land," which was computed by the number of years to the year of jubilee (Lev 25:15), when it would have returned of course to Elimelech's family. The more public the sales of estates are the better they are guarded against frauds. 2. "That I have purchased the widow to be my wife." He had no portion with her; what jointure she had was encumbered, and he could not have it without giving as much for it as it was worth, and therefore he might well say he purchased her; and yet, being a virtuous woman, he reckoned he had a good bargain. House and riches are the inheritance of fathers, but a prudent wife is more valuable, is from the Lord as a special gift. He designed, in marrying her, to preserve the memory of the dead, that the name of Mahlon, though he left no son to bear it up, might not be cut off from the gate of his place, but by this means might be preserved, that it should be inserted in the public register that Boaz married Ruth the widow of Mahlon, the son of Elimelech, which posterity, whenever they had occasion to consult the register, would take particular notice of. And this history, being preserved for the sake of that marriage and the issue of it, proved an effectual means to perpetuate the name of Mahlon, even beyond the thought or intention of Boaz, to the world's end. And observe that because Boaz did this honour to the dead, as well as this kindness to the living, God did him the honour to bring him into the genealogy of the Messiah, by which his family was dignified above all the families of Israel; while the other kinsman, that was so much afraid of diminishing himself, and marring his inheritance, by marrying the widow, has his name, family, and inheritance, buried in oblivion and disgrace. A tender and generous concern for the honour of the dead and the comfort of poor widows and strangers, neither of which can return the kindness (Luk 14:14), is sure what God will be well pleased with and will surely recompense. Our Lord Jesus is our Goel, our Redeemer, our everlasting Redeemer. He looked, like Boaz, with compassion on the deplorable state of fallen mankind. At a vast expense he redeemed the heavenly inheritance for us, which by sin was mortgaged, and forfeited into the hands of divine justice, and which we should never have been able to redeem. He likewise purchased a peculiar people, whom he would espouse to himself, though strangers and foreigners, like Ruth, poor and despised, that the name of that dead and buried race might not be cut off for ever. He ventured the marring of his own inheritance, to do this, for, though he was rich, yet for our sakes he became poor; but he was abundantly recompensed for it by his Father, who, because he thus humbled himself, hath highly exalted him, and given him a name above every name. Let us own our obligations to him, make sure our contract with him, and study all our days how to do him honour. Boaz, by making a public declaration of this marriage and purchase, not only secured his title against all pretenders, as it were by a fine with proclamations, but put honour upon Ruth, showed that he was not ashamed of her, and her parentage and poverty, and left a testimony against clandestine marriages. It is only that which is evil that hates the light and comes not to it. Boaz called witnesses to what he did, for it was what he could justify, and would never disown; and such regard was then had, even to the contemned crowd, that not only the elders, but all the people that were in the gate, passing and re-passing, were appealed to (Rut 4:9), and hearkened to (Rut 4:11) when they said, We are witnesses. II. That it was attended with many prayers. The elders and all the people, when they witnessed to it, wished well to it, and blessed it, Rut 4:11, Rut 4:12. Ruth, it should seem, was now sent for; for they speak of her (Rut 4:12) as present: This young woman; and, he having taken her to wife, they look upon her as already come into his house. And very heartily they pray for the new-married couple. 1. The senior elder, it is likely, made this prayer, and the rest of the elders, with the people, joined in it, and therefore it is spoken of as made by them all; for in public prayers, though but one speaks, we must all pray. Observe, (1.) Marriages ought to be blessed, and accompanied with prayer, because every creature and every condition are that to us, and no more, that God makes them to be. It is civil and friendly to wish all happiness to those who enter into that condition; and what good we desire we should pray for from the fountain of all good. The minister who gives himself to the word and prayer, as he is the fittest person to exhort, so he is the fittest to bless and pray for those that enter into this relation. (2.) We ought to desire and pray for the welfare and prosperity one of another, so far from envying or grieving at it. 2. Now here, (1.) They prayed for Ruth: The Lord make the woman that has come into thy house like Rachel and Leah, that is, "God make her a good wife and a fruitful mother." Ruth was a virtuous woman, and yet needed the prayers of her friends, that by the grace of God she might be made a blessing to the family she had come into. They prayed that she might be like Rachel and Leah, rather than like Sarah and Rebekah, for Sarah had but one son, and Rebekah but one that was in covenant, the other was Esau, who was rejected; but Rachel and Leah did build up the house of Israel: all their children were in the church, and their offspring was numerous. "May she be a flourishing, fruitful, faithful vine by thy house side." (2.) They prayed for Boaz, that he might continue to do worthily in the city to which he was an ornament, and might there be more and more famous. They desired that the wife might be a blessing in the private affairs of the house, and the husband a blessing in the public business of the town, that she in her place, and he in his, might be wise, virtuous, and successful. Observe, The way to be famous is to do worthily. Great reputation must be obtained by great merits. It is not enough not to do unworthily, to be harmless and inoffensive, but we must do worthily, be useful and serviceable to our generation. Those that would be truly illustrious must in their places shine as lights. (3.) They prayed for the family: "Let thy house be like the house of Pharez," that is, "let it be very numerous, let it greatly increase and multiply, as the house of Pharez did." The Bethlehemites were of the house of Pharez, and knew very well how numerous it was; in the distribution of the tribes, that grandson of Jacob had the honour which none of the rest had but Manasseh and Ephraim, that his posterity was subdivided into two distinct families, Hezron and Hamul, Num 26:21. Now they prayed that the family of Boaz, which was one branch of that stock, might in process of time become as numerous and great as the whole stock now was.

INTRODUCTION TO RUTH 4 This chapter relates how an offer was made to the nearest kinsman of Ruth to redeem her, and the field her husband left, which he refused to do, Rut 4:1, upon which Boaz redeemed both, and married Ruth before the elders of the city as witnesses, and who congratulated him and her on that occasion, Rut 4:9, to whom a son was born, called Obed by the neighbours, Rut 4:13 and the chapter is concluded with the genealogy of David, who sprung from him, Rut 4:18.

And Boaz said unto the elders, and unto all the people,.... Who were present at the gate of the city, or in court: ye are witnesses this day that I have bought all that was Elimelech's; all the land which belonged to him, who was the husband of Naomi, and the father of Ruth's husband, whose estate Boaz now bought, paying the value for it to Naomi: and all that was Chilion's and Mahlon's; the two sons of Elimelech, who, had they been living, would have enjoyed their father's estate; but they being dead, it devolved on the mother, and after her on the widows, who must therefore agree to the sale of the estate, as Ruth did, see Rut 4:5. Of Orpah no notice is taken, because she returned to her own land; and besides Mahlon, the husband of Ruth, was the elder brother, and therefore had the first right to the inheritance; but as it was in the hands of Naomi now, the purchase was made of her principally, and therefore Boaz is said to purchase it of the hand of Naomi; to whom the money was paid, and who delivered the estate to him.

For, by the law, when a man died, the marriage bond with his wife was passed on to his brother or other male next of kin, in order that the seed of the brother or next of kin might renew the life of the house. And so it was that Ruth, though she was foreign-born, had possessed a husband of the Jewish people who had left a kinsman of near relation. Although she was seen and loved by Boaz while gleaning and maintaining herself and her mother-in-law with what she gleaned, she could not become the wife of Boaz until she had first loosed the shoe from him whose wife she ought, by the law, to have become.The story is a simple one, but deep are its hidden meanings, for that which was done was the outward signs of something more. If indeed we should stretch the sense so as to fit the letter exactly, we should almost find the words an occasion of a certain shame and horror, that we should regard them as intending and conveying the thought of common bodily intercourse. Rather it was the foreshadowing of one who was to arise from the Jewish people—whence Christ was, after the flesh—who should, with the seed of heavenly teaching, revive the seed of his dead kinsman, that is to say, the people, and to whom the precepts of the law, in their spiritual significance, assigned the sandal of marriage, for the espousals of the church.

It was an old custom that if a groom wished to divorce his bride he took off his sandal and this was the sign of the divorce. Consequently, he was ordered to take off his sandals, lest he approach the church wearing sandals like a bridegroom; for this office was reserved for Christ, who is the true bridegroom. However, the blessing of the ten elders showed that all Gentile peoples were saved and blessed in the name of Christ. For iota signifies ten in Greek, and this first letter will signify the name of the Lord Jesus in full; which shows, as we said, that all peoples are saved through him and are blessed. Therefore, let no one doubt these things that were said, since it may be seen that they were everywhere and from the beginning prefigured by antecedent figures; and they were clearly fulfilled in this way through the advent of the Lord; and which were superfluous, being completed in this way by the accord of all voiced in truth; and by all “figures” of the holy Scriptures, which he who promised [them] fulfilled through his son, Jesus Christ our Lord, king, and redeemer and savior, with whom is honor and glory from age to age. Amen.

Boaz gathers a council of the elders at the city gates, states the case, and proposes to the nearest kinsman to redeem the inheritance of Elimelech, and take Ruth to wife, Rut 4:1-5. The kinsman refuses, and relinquishes has right to Boaz, Rut 4:6. The manner of redemption in such cases, Rut 4:7, Rut 4:8. Boaz redeems the inheritance in the presence of the elders, and of the people, who witness the contract, and pray for God's blessing upon the marriage, Rut 4:9-12. Boaz takes Ruth for wife, and she bears a son, Rut 4:13. The people's observations on the birth of the child, Rut 4:14, Rut 4:15. It is given to Naomi to nurse, Rut 4:16. The neighboring women name the child, and the book concludes with the genealogy of David, Rut 4:17-22.

BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Rut 4:1-5) Then went Boaz up to the gate of the city--a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged--probably in the morning as people went out, or at noon when they returned from the field.

HE MARRIES RUTH. (Rut 4:9-12) Boaz said unto the elders, Ye are witnesses this day, that I have bought all that was . . . Chilion's and Mahlon's, of the hand of Naomi--Although the widow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was considered to have either been married again, or to have renounced all right to an inheritance with the family of Elimelech.

Boaz Marries Ruth - Ruth 4 To redeem the promise he had given to Ruth, Boaz went the next morning to the gate of the city, and calling to the nearer redeemer as he passed by, asked him, before the elders of the city, to redeem the piece of land which belonged to Elimelech and had been sold by Naomi; and if he did this, at the same time to marry Ruth, to establish the name of the deceased upon his inheritance (Rut 4:1-5). But as he renounced the right of redemption on account of the condition attached to the redemption of the field, Boaz undertook the redemption before the assembled people, together with the obligation to marry Ruth (Rut 4:6-12). The marriage was blessed with a son, who became the father of Jesse, the father of David (Rut 4:13-17). The book closes with a genealogical proof of the descent of David from Perez (Rut 4:18-22).