Ruth 4:1-12

The bridal of Boaz and Ruth.

I. THERE WERE SOME OBSTACLES IN THE WAY . There were none, indeed, in Boaz's heart; it was full of pure esteem and love for Ruth. There were none in his financial circumstances; he was able to provide amply for her comfort, and for all his own necessities and conveniences. There were none in his physical condition; he had been temperate in all things, and was in the enjoyment of health and strength. Neither were there any obstacles in Ruth's heart. It had already sought for refuge under the wings of Boaz's protection and sympathy. Nor were there any in her physical, intellectual, or moral condition. She was exceptionally "capable" in every respect, and eminently virtuous and good. She was filled, and had for long been filled, with the love "that seeketh not her own things." Although reduced in circumstances, she really belonged to the very class in society in which Boaz himself was moving. Nor were there obstacles on the part of Boaz's friends on the one hand, nor on the part of Ruth's one precious friend on the other. The obstacles were technical, arising out of the legal prerogative of a third party. Boaz set himself, in full concert with Ruth and Ruth's mother-in-law, to deal with these obstacles.

II. HE DID NOT LOITER OVER THE MATTER , or protract the proceedings unfeelingly from day, to day, week to week, month to month, and even year to year, until "hope deferred" ate out every atom of enthusiasm from his own spirit, and made the heart of Ruth grow "sick." He took steps, without a single day's delay, to get his prospects and the prospects of Ruth righteously settled (see verses 1-4).

III. Yes, " RIGHTEOUSLY SETTLED ?" For it was not so much the simple settlement as the righteousness of it that he longed for. He would not gratify his desire to obtain Ruth—greatly as he esteemed, prized, and desired her—if he could not get her righteously and honorably. Hence the forensic scene in the gateway of the city.

IV. It is AN OLD - WORLD PICTURE that is drawn in the narrative, unveiling to view the grave, solemn manners of primitive but well-mannered times. The city had but one gate, through which, therefore, every one who went out or came in must needs pass. It would hence become the principal place of concourse for the townsfolk. It was the place of primitive marketing and bartering. It was the place of primitive judicature. It was, as it were, the senate-hall or parliament-house of the town. The elders and fathers "did congregate" there, in the presence of the casual public, to discuss the incidents-that were transpiring, or the topics that were interesting the public mind. It was the place of morning and evening lounge. Boaz was careful to be early in the morning at this gateway, and immediately on arrival he took steps to secure a judicial settlement, if needed, and, at all events, a complete attestation of the facts of any nuptial arrangement that might be made. The people would begin to assemble leisurely. They would salute one another courteously. Every one would be of staid demeanor. There would be no rush, or push, or panting haste. The true Oriental likes to be self-possessed and leisurely. Some would be passing out, some passing in; but all would be ready to pause and hail one another respectfully. Kindly salutations would be directed to Boaz, and returned. It would be manifest from his countenance, from the tones of his voice, from his entire demeanor and manner, that he meant business that morning. See him as he moved about, stable, yet elastic, and wound up. He invites certain venerated fathers to be seated on the stone benches set in a row at the base of the city wall, as he had an affair to transact which he wished them by their presence to attest. Other citizens, meanwhile, one by one, would be arriving on the scene, some of them younger men and some older. They are grouped about. They feel that something unusual is in the air.

At length there is a full conclave, and Boaz opens his case with his kinsman. It was this:—Naomi, who had so recently returned from the land of Moab, was now unfortunately in such reduced circumstances that she had resolved to sell the property which had belonged to her deceased husband. Now then was the opportunity of the nearest kinsman. In virtue of being the nearest in kinship, he was entitled to the first offer of the property. "Buy it, therefore," said Boaz, "before the inhabitants, and before the elders of my people. If thou wilt act the part of the nearest kinsman (as thou art entitled to do), then act it, and buy the property" (verse 4). The kinsman seemed glad that he should have such an opportunity of adding to his patrimonial estate, and accordingly, in presence of the elders and other, inhabitants, he heartily said, "I will act the kinsman's part." As he thus spoke there would, in all likelihood, be murmurs of applause round and round. Who could object to the kinsman getting the estate if he should offer to pay a liberal price to the reduced widow? It was, in its own little sphere of things, quite a crisis. Deep-drawing interests, affections, and desires were trembling in the balance. Boaz looked grave. But it was evident to perceptive eyes that he had not yet unfolded the whole case to view. After the briefest possible pause he resumed, and said, in the presence of the judicial conclave, "In the day when thou buyest the land from Naomi, thou must buy it not from her only, but from Ruth also, as prospective heiress; and more, thou must buy it with Ruth at present upon it , as its inalienable appurtenant , in order that the name of her deceased husband may, by the blessing of the God of Israel, descend with it in the line of her posterity (verse 5). It was only for a moment that the fate of the gentle Moabitess trembled in its scale. The kinsman was not prepared to accept the property on Naomi's terms. He feared that new interests would spring up to fritter into insignificant patches the property which he already possessed. Hence he said to Boaz, in the presence of the elders and the other citizens, "I cannot act the part of the nearest kinsman; do thou it, Boaz, in my room" (verse 6). Boaz would triumph in his heart; and so, when she became informed of the decision, would Naomi; and so would Ruth. But some legal formalities required to be observed ere the renunciation of the prerogative attaching to the nearest kinsman became absolutely binding in law. "This," says the writer, "was formerly a custom in Israel on occasion of surrendering rights of kinship, or selling and buying land, in order to confirm every matter. A man drew off his shoe and gave it to the contracting party. This was attestation in Israel" (verse 7). Accordingly, the nearest kinsman in the case before us drew off his shoe and tendered it to Boaz, in testimony that he therewith resigned all right to walk upon the ground in question (verse 8). After this formality had been completed, and Boaz had courteously, in presence of the assembled witnesses, returned the symbolic shoe, he seems to have sent for Naomi and Ruth, and to have finished with them, in the presence of the people, the arrangement which was the most momentous into which he had ever entered, and which promised to be big with blessing to others as well as to himself. It was not only a marriage settlement; it was a bridal ceremony. The antique benisons of the elders and the other citizens fell round him thick and fast (verses 9-12), and that blessing which maketh rich, and to which no sorrow is added, the blessing of the God of families and of all family love, descended and crowned the union.

V. It is infinitely becoming that all things in marriage should be done " DECENTLY ," " IN ORDER ," and ABOVE - BOARD . Let everything clandestine be sensitively avoided. Whenever there is anything in marriage or its preliminaries that needs smothering up, the wind is sown, and the whirlwind will need to be reaped.

VI. If stable HAPPINESS AFTER MARRIAGE be desired, care should be taken to have all preliminaries duly, clearly, and righteously pre-arranged, more particularly such as have reference to possessions, money, rights, or prerogatives. There should be also, especially in these modern times, distinct preliminary arrangements regarding the chief manners and customs of the home, and the relationship that is to be sustained to Churches, and Church assemblies and ordinances. Much indeed must be left to future and incidental adjustment; but great regulative principles should be mutually settled.

VII. If, in "the estate of marriage," there be, as there should be and might be, on both sides a continual aim after whatsoever things are true, honest, seemly, honorable, just, pure, lovely, virtuous, and praiseworthy, then the light of life will shine in the home and in the heart with inexpressible sweetness and brightness. But if there be suspicion, jealousy, hard authority, tyranny, a dictatorial spirit, or any grossness, or secret faithlessness, or the neglect of courtesy, or the extinguishment of kindness and daily benevolence, if there be hard selfishness, however glitteringly glozed over with a semblance of good manners, then the light of life will be not only partially, but totally eclipsed. When the selfishness unmasks itself to the full, the last feeble flame, flickering in the socket, will die out, and be succeeded by a darkness that is the very "blackness of darkness." The true ideal of conjugal relationship is presented by St. Paul in his Epistle to the Ephesians (Ruth 5:25-33). The husband's love should be as the love of Jesus to his Church. The love of the wife should be as the love of the Church to Jesus. Then the marriage is "in the Lord;" and, what is better still, the life after the marriage is life "in the Lord," and life to the Lord . It was from ages and generations "a great mystery," but now it is made manifest in every Christian home that is Christian indeed.