Ruth; 1 Samuel 1–7
He said, “Who are you?” And she answered, “I am Ruth, your servant. Spread your wings over your servant, for you are a redeemer.” Ruth 3:9 English Standard Version
Introduction
We sing “Redeemer of Israel”, but what was a redeemer in ancient Israel?
The Book of Ruth unlocks its profound meaning. It is far more than a simple narrative of loyalty; it is a deep illustration of God’s redeeming power and the cultural laws that symbolically show it. At the heart of the story is the role of the redeemer, or gō’ēl (גואל) in Hebrew, which refers to a close family member responsible for helping kin who have fallen into difficulty, such as losing their property, their liberty, or their family line.
Redemption differs from general salvation by specifically involving deliverance through payment, restoring something lost or alienated to its original owner. The principles of tribal unity and familial obligation motivated a redeemer in ancient Israel, fulfilling a critical role in defending the fatherless, widows, and the poor.
Redeemer and Hesed
Hesed is a “special kind of love, mercy, and kindness” that is specifically available within a covenant relationship. A redeemer (gō’ēl) acts as the primary vehicle through which this covenantal loving kindness is expressed and carried out.
Here are specific relationships between hesed and redeemer:
Hesed as the Motivation for Redemption
Though ancient laws such as the levirate law and the right of redemption set a legal framework, a true redeemer is not compelled to act unwillingly. Rather, their drive stems from a just motivation of mercy, and “steadfast love.” Boaz and Ruth are considered redeemers in the Book of Ruth due to their actions of covenantal kindness, which exceed legal obligations. Boaz directly affirms Ruth’s actions as hesed, remarking on her increased kindness from the story’s outset to its conclusion.
Redemption as the Manifestation of God’s Hesed
The provisions God established for the needy, like laws for widows, orphans, and the poor, are examples of His hesed. A kinsman-redeemer offered a “strand of hope in the midst of despair” to Israelites, symbolizing God’s covenantal kindness. Naomi realizes that Boaz’s appearance as a possible redeemer shows God “has not withdrawn his steadfast love (hesed) from the living or the dead”.
The “Circle of Hesed“
God often pours out His hesed through the actions of mortals. This creates a reciprocal circle of covenantal kindness:
- Ruth shows hesed to Naomi by staying with her and providing for her.
- Naomi prays for the Lord to show hesed to Ruth in return.
- Boaz acts as the redeemer, fulfilling Naomi’s prayer and becoming the “wings” of the Lord to provide protection and redemption.
- God honors His covenantal hesed through these individuals, using their willingness to keep their own covenants as the means to fulfill His own promises to Israel.
The Covenantal Basis
Familial and covenantal relationships form the basis for the capacity to act as a redeemer. Hesed represents an “extra measure” of love reserved for those in these relationships. Through a covenant, people are “adopted” into a family, thus becoming eligible for redemption. Therefore, a redeemer acts due to a family obligation, fueled by the deep kindness inherent in the covenant. Ultimately, it is through this adoptive relationship—and the hesed it requires—that the Lord can act as the ultimate redeemer for His people.
The Role of a Covenantal Redeemer
The marriage of Ruth and Boaz served as a redemption for her family lineage by intertwining the biblical laws of land redemption and levirate marriage. The marriage guaranteed that Naomi’s late husband and sons’ names and inheritances would be kept from fading into obscurity.
The Role of the Kinsman-Redeemer (Gō’ēl)
Boaz acted as the gō’ēl, or kinsman-redeemer—a close relative responsible for helping kin who had lost their property or fallen into bondage.
- Legal Acquisition: Boaz “acquired” from Naomi all the land that belonged to her late husband Elimelech and her sons. This process was not a “free deliverance” but required Boaz to pay a specific ransom price to settle the family’s debts.
- A Selfless Sacrifice: Boaz demonstrated family loyalty by redeeming the land and marrying Ruth, putting loyalty ahead of his personal finances. A closer relative had refused the duty because the firstborn child of the union would be legally considered the heir of the dead husband (Mahlon), potentially diverting his inheritance away from his existing family.
Perpetuating the Dead Man’s Name
The primary purpose of levirate marriage was to ensure that a man’s name was not “put out of Israel” if he died childless.
- The Heir: When Boaz and Ruth had a son, Obed, he was legally regarded as the restorer of life to Elimelech’s line. This child provided Naomi with a legal heir to care for her in her old age, effectively “filling” the emptiness she felt after losing her husband and sons.
- Inclusion in the Covenant: Ruth, though a Moabitess, entered the family of Israel through her covenant of fidelity to Naomi and the Lord. This allowed her to be “adopted” into the legal protections of the Mosaic law, qualifying her for redemption.
Broadening the Scope: Redemptive Symbolism
Beyond the immediate legal fix, this marriage redeemed the family line in a spiritual and genealogical sense:
- Uniting Lost Lines: Ruth’s marriage joined the “seed of Lot” (via her Moabite ancestry) back with the “covenant line of Abraham”. This act brought an estranged people back into the sphere of Jehovah’s blessings.
- A Royal and Messianic Legacy: The most profound redemption of the family line was its outcome: the union produced King David and eventually Jesus Christ. It is “not coincidence” that the ultimate Redeemer descended from a line defined by the willingness of a man (Boaz) to redeem and a woman (Ruth) to sacrifice for the sake of another.
“The debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of God done, and all power is … given into the hands of the Son of God”
President John Taylor
Book of Ruth and Jesus Christ
Many consider the Book of Ruth a “beautiful picture” and “vignette,” symbolizing Jesus Christ’s redemptive work via Boaz. The Hebrew concept of the kinsman-redeemer (gō’ēl) primarily establishes this foreshadowing, offering a legal and spiritual model for Christ’s mission.
1. Why Kinship Matters
Under Mosaic law, a redeemer had to be a near relative to have the right to redeem property or persons.
- Boaz as a type: He was a kinsman of Naomi’s deceased husband, Elimelech, which qualified him to act on behalf of the destitute widows.
- Jesus as the anti-type: Jesus willingly left His premortal throne and became flesh to become our Redeemer. By descending below all things, He qualified as our “near relative” capable of redeeming us.
2. The Capacity to Redeem
A redeemer had to possess the means to pay the full price of redemption.
- Boaz: He is described as a “mighty man of wealth,” enabling him to buy back the family’s lost inheritance and support Ruth and Naomi.
- Jesus: Christ is our kinsman with infinite and eternal wealth. While Boaz paid with material substance, Jesus paid the “expensive price” of His own precious blood to settle our debt.
3. Willingness and Choice
Redemption could not be forced; the kinsman had to be willing to take on the obligation, which often involved personal sacrifice.
- Boaz: Boaz “did not hesitate” to step forward despite the cost.
- Jesus: Similarly, Jesus chose to give His life to redeem His people.
4. The Redemption of a Gentile Bride
The marriage of Boaz (an Israelite) to Ruth (a Moabite) is a profound symbol of Christ’s relationship with covenant Israel.
- Boaz’s Mercy: Boaz showed favor to a “foreigner” who had no natural claim to the blessings of Israel.
- Christ’s Church: This union foreshadows how the “Jewish Messiah” would graft those who were once “strangers from the covenants” into the family of God.
5. Restoring the Lost Lineage
The primary goal of the gō’ēl was to “raise up in the name of the dead” and restore what was lost.
- Restoring Life: Boaz’s marriage to Ruth produced Obed, who “renewed life” for Naomi and preserved Elimelech’s name.
- The Messianic Line: The book concludes with a genealogy connecting Boaz and Ruth to King David. This family would produce the ultimate Redeemer (Jesus), who would descend from a line defined by the willingness to sacrifice and redeem.
6. Providing Refuge and Rest
Boaz’s invitation to Ruth to find refuge “under his wings” is a direct parallel to the spiritual rest found in Christ.
- Refuge: Ruth’s request for Boaz to “spread [his] wings” over her was an appeal for his protection and marriage covenant.
- Rest of the Lord: The “rest” Ruth found in the house of Boaz represents the “rest of the Lord” where we can enjoy the blessings of the Redeemer’s hesed.
Conclusion
The story of Ruth and Boaz is far more than an ancient legal drama; it is a profound testament to the power of covenantal love and the hope found in a redeemer. By weaving together the laws of land redemption and levirate marriage, the Book of Ruth demonstrates how the circle of hesed—or covenantal kindness—can restore what was once thought lost.
We learn in this book that a redeemer is one who brings out the best from the worst at his own expense. That is what Boaz did for Ruth, and this is what Jesus Christ will do for us. He is the great Redeemer. He brings the best out of the worst. He does this by making us His own, bringing us into His family, and giving us a glorious inheritance.
