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one's own estate for the benefit of another. So the brother relinquishes all claim as the
next of kin with the words "redeem thou my right to thyself".
Boaz and his elder brother then follow a custom that was even then ancient in Israel,
whenever the redemption of land was to be confirmed. "A man plucked off his shoe and
gave it to his neighbour, and this was a testimony in Israel." (God gave this command to
Moses in Deut. 25: 9). To place one's shoe upon anything was a symbol of possession.
To take off one's shoe and pass it to another was a symbol of transference, of transferred
authority. The idea behind the act is that the man resigns the right of walking on the land
as master, in favour of him to whom he gives the shoe.
"Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. And
Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have
bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of
Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my
wife, to raise up the name of the dead upon his inheritance, that the name of the dead be
not cut off from among his brethren, and from the gate of his place: ye are witnesses this
day. And all the people that were in the gate, and the elders, said, We are witnesses. The
Lord make the woman that is come into thine house like Rachel and Leah, which two did
build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:
and let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed
which the Lord shall give thee of this young woman" (4: 8-12).
So Boaz swears to undertake the part of kinsman-redeemer and to purchase Ruth to be
his wife, and to raise up the name of the dead upon his inheritance. So Boaz married
Ruth, and fulfilled the obligation required by the law by redeeming the land, the
inheritance owned by her family.
"So Boaz took Ruth, and she was his wife: and when he went in unto her, the Lord
gave her conception, and she bare a son. And the women said unto Naomi, Blessed be
the Lord which hath not left thee this day without a kinsman, that his name may be
famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine
old age: for thy daughter-in-law which loveth thee which is better to thee than seven
sons, hath born him" (4: 13-15).
In course of time a son was born, given Ruth in accordance with the plan and purpose
of God. His hand was making sure of this union. For this son was to take his place in the
lineage of David, and so of David's great Son. The women congratulated Naomi
because it was the family of her husband that was being sustained and built up in Israel.
How handsomely they speak of Ruth--recalling the courage, loyalty, faithfulness and
love shown by her when she left her own people and brought Naomi safely home from
Moab. Recalling also the unselfish way she had worked and provided for her aged
mother-in-law ". . . . . who loveth thee, and is better to thee than seven sons". Here is
fulsome praise indeed for the devotion and love displayed by Ruth. She and Rahab,
Gentiles both, bravely take their places among the distinguished line of Jewish women
chosen by God through whom should come His promised Messiah.
"And Naomi took the child, and laid it in her bosom, and became nurse into it. And
the women her neighbours gave it a name, saying, There is a son born to Naomi, and they
called his name Obed: he is the father of Jesse, the father of David" (4: 16-17).