Submitted by Dr. GP

General Introduction

You will get the most of your study of the book of Ruth if you follow the instructions below faithfully.

1- Since familiarity with the text is the first rule of proper Bible study, read through the four chapters at one sitting if possible aloud. Have pencil in hand to make your own notes as you go.

2- List key words and phrases or those that are repeated.

3-Note the role of God and the place he has in the lives of the main characters and record all the references to God in the book.

4-Note the many important questions asked in the book and record these.

5- Decide what is the main subject in each of the four chapters and give each chapter a heading.

6- Since Ruth is set in the period of the Judges, compare the story and its tone with Judges.

7- Read the book repeatedly until you can tell the story well, and tell it from the view point of all the major characters.

8- Study the introduction below thoroughly. Download or otherwise copy it so that you can  make additions to it when you do further research  and collateral reading on the book later in commentaries and other sources.

9- Read the text again and answer the simple study questions assigned in chapter two of this study guide and submit your answers to your group leader or teacher. Refer to the notes at the end of the chapter only after you have completed your first attempt at these questions.

10- Study the notes thoroughly and read other books and commentaries on the book of Ruth. These notes are not meant to be exhaustive, but are given to provide some background to the text, and to stimulate the reader/student to think more on the contents of this exciting short Bible book. The notes are also given with the knowledge that some are unable to easily access proper books and commentaries. For those seeking a text book for Bible classes on Ruth, the author recommends whole heartedly Warren Wiersbe’s Put Your Life Together- Studies in the Book of Ruth. Back To The Bible, Lincoln,NE.1985. For this reason, we have quoted sparingly from this work.



In studying any book of the Bible it is generally a good thing to prepare an introduction in which certain features about the book are addressed. In carrying out this exercise for the Book of Ruth, I have added all the snippets of interesting or thought provoking information that I found in my research to add more spice to this study. The student/reader is urged to add to these notes all that will make the appreciation of this important little Bible book to those to whom he presents it.

“Even though the events in Ruth occur during the dismal period of Judges it is in stark contrast to that depressing and depraved era. It is in fact like a pure lily floating on a stagnant pond. Instead of bloody battlefields, we read of blooming harvest fields. In place of the soldier’s shout there is the farmer’s song. The story progresses from a famine, to a funeral, to a field, and finally to a firstborn.” (1) “The calm poetry of those harvest fields of Bethlehem, the eager gleaner among the maidens, the reapers, the lord of the harvest—have all lived in golden sunshine in our imagination from our childhood.” (2) 

Ruth is the first of two biblical books named after a woman, and the third of four non-Israelite women to be mentioned in the Lord’s genealogy in Matthew 1:5. The others are Tamar (Matthew 1:3), Rahab (Matthew 1:6), and Bathsheba (Matthew 1:6). She is also the third of three Old Testament women who foreshadow Christ and His church in the New Testament. The other two being Eve (Genesis 2), and Rebekah (Genesis 24).

The three books Joshua, Judges,  Ruth tell the story of God’s establishing his people in the land while Israel was still a theocracy. Joshua is the story of their entering in to possess the land. Judges records 332 years of victories and defeats with cycles of sin, apostasy, unrest wars, judgments and sometimes repentance. But there were some temporary periods of deliverance and peace from the affliction and harassment from their enemies. The book of Ruth (the only Bible book that is devoted wholly to the domestic history of a woman) relates the story of one of the brighter periods which reminds us that there was a godly remnant living in this period, just as God has promised. Ruth tells the story of one family which was significant because it was in the Messianic line. “This account of a godly family from Bethlehem reveals something of God’s mysterious and wonderful ways of sovereign grace in fulfilling His divine purposes through a believing remnant.” (3) This reminds us that the promises of God affects families and individuals. It reminds us that God designed that communities and nations and civilizations should revolve around the family with good leadership at the head of each family (Genesis 2). This lovely story is a perfect picture of redemption and the clearest example of Christ as our kinsman redeemer in the Bible.

The book of Ruth though set in the gloomy period of the judges (Ruth 1:1), is in stark contrast to that depressing and depraved era  and the two awful stories  with  which Judges ends, in that it is

a “story of loyalty in a day of anarchy, an example of purity in a time of immorality. In Ruth the narrative moves from the battlefield to the harvest field and from the warrior’s cry to the gleaner’s song. Ruth is a lily in the mud pond of Judges.” (4) “The book was written from a prophetic point of view as is indicated by its moral tone. The standard by which Israel is measured is their relation to God’s law.” (5)

Jensen writes “The story of Ruth is not only a literary gem of matchless beauty but a spiritual reservoir of living water on a bleak desert. Its beauty magnifies the godly traits of its main human characters, but of deeper significance to the reader are its pictures of Christ the Redeemer, as seen in its types, symbols and shadows, not to mention the grand fact of Christ’s ancestry in the Moabitess Ruth.” (6) “This short book is in sweet contrast to the two closing stories [of Judges], but it is clear from the first verse that it belongs to this period.” (7).

Deep study of the little book of Ruth will reveal that there are very many spiritual truths to be gleaned and that there are several vantage points from which this book of great diversity can be approached. 


 The author is unknown, but it is thought by some scholars that Samuel the prophet or some of his prophetic students wrote both Judges and Ruth some time after 1381 BC.


Geisler posits that Ruth, like Judges, was written to the newly formed nation of Israel to remind them of the situation when “there was no king in Israel” and to engender in them the attitude of “See how thankful you can be now that God has given us stability under the Davidic kingdom and that we are not living in those near anarchy conditions of the days of the judges when everyone did what was right in his own eyes.” (8


Geisler suggests that Ruth must have been written after 1043 BC, when Saul was crowned, and before 1004 BC when David captured Jerusalem. (9)


The purposes of the book of Ruth are 1) to set forth the godliness of the remnant during the period of the judges, and 2) to illustrate the law of the kinsman-redeemer.

Jensen suggests that “The chief purpose of the book is to be found in the genealogical table at the end………God was soon to allow Israel to have kings, and so by way of preparation, the book of Ruth introduces the kingly line, Boaz and Ruth being the ancestors of King David through whom came the Savior-King.” (10) “The book introduces a few ancestors of David, the royal lineage of Christ the Messiah. Prominent is the inclusion of a non-Israelite (Moabitess Ruth ) in this line.” Theologically, Jensen teaches that “Underlying the entire book is its relevance of the character and ways of God: His providence, sovereignty, grace, holiness, and His invitation of salvation to all peoples.” Jensen notes that historically “the book describes a few intimate experiences of a godly family of Bethlehem in the period of the judges”, and typologically, he states that “The kinsman-redeemer (Boaz) is the prominent Messianic type. Ruth is then a type of the church, the bride of Christ. Some scholars view Naomi as a prominent type of Israel, [and] other types may be seen in the book.” (11)  

Geisler points out with respect to the historical purpose that “The Book of Ruth has an important function in Israel’s history. It supplies an important link in the ancestry of king David and shows how the birth of David into the messianic and monarchial line was providentially guided by God. As such it indicates the divine origin of the Davidic dynasty.” With respect to the doctrinal purpose Geisler asserts that “One very significant doctrinal emphasis of the Book of Ruth is its demonstration of the function of the law concerning the Kinsman Redeemer (Ruth 4; cf. Deut 25:5f). Ruth also presents the doctrine of the divine origin of the kingdom of David and contains one of the finest examples of filial love and piety in literature. Concerning the Christological purpose of Ruth, Geisler teaches that “The Book of Ruth beautifully portrays several messianic purposes. It shows how Christ, our Kinsman Redeemer, purchases us for Himself. It also illustrates the grace of God as Ruth the Gentile is brought into the line of messianic blessing (see Matt 1:5).” (12)


The nature of God is brought out in Ruth in greater detail than first appears from a casual reading of this romance story. Note that God is seen to be the Lord of the forces of nature as well as the Ruler of all the peoples and nations. Note too, that the famine ended when the Lord “visited His people in giving them food”(1:6b). The deaths in Naomi’s family and all the tragic experiences she suffered were directly attributed to the Lord (1:13,21). When Naomi heard the good news that Ruth had gleaned in the field of their close relative Boaz, her response was “May he be blessed of the Lord who has not withdrawn his kindness to the living and the dead” (2:20a).  A strong monotheism is evident in the narrative, and all that happened came from the hand of God. The reader is urged to read the Book of Ruth again with the sole purpose of seeing the hand of God in this book.  Some suggestions of attributes to look for include God as the Holy One, as Judge, as the Worshipped One, as the Gracious Lord, as the Rewarder. The fact that God honored a Moabitish woman and bring her into fellowship in Israel, and making her an ancestress of Christ indicates the grace of God. Ephesians 2 indicates that He has done the same for us.



    The truths about salvation in Ruth can be gleaned either historically or typically. The historical aspect can be gleaned from both the study of the several outlines listed in this introduction, as well as from the chapter by chapter and verse by verse study guide and the notes given in the next chapter. The typical aspect is given here. It is to be noted in both aspects that Ruth was saved by faith in God, as clearly seen in chapter 1: 16-17. Typically it can easily be seen that Ruth represents the church the body of believers, whose lost condition is traced in chapter 1 to her salvation and exaltation in chapter 4.

    The truths about salvation in Ruth are brought out typically by Boaz representing Christ as the Kinsman-Redeemer. Archer points out that “The little book of Ruth is one of the most instructive in the Old Testament concerning the mediatorial work of the Lord Jesus.” (13)

    In Luke 24:25-27, Jesus taught us to look for Him in the Old Testament, where he can be found in both prophecy and in type. While prophecies are verbal predictions of Christ, types are anticipations of Him in person, event, and institution. In the book of Ruth, Boaz, in his role as kinsman-redeemer, is a type of Christ.

    The book of Ruth speaks of Christ our Redeemer, and is a beautiful picture of the work of our Lord Jesus Christ as our kinsman Redeemer. It shows us both our need of a kinsman Redeemer and the way we may obtain the blessings of redemption. The whole book is a picture of our redemption by Christ, our kinsman Redeemer. The key word, used repeatedly in these four chapters is “kinsman” (2:1, 20; 3:9, 12; 4:6, 14). The kinsman is the one who has the right to redeem.

    The apostle Paul reminds us that in our fallen nature we have been sold to the slavery of sin (Romans 7:14). Therefore all mankind is in need of a redeemer. The principle of redemption is to be bought back from the bondage of sin and freedom from its control.

    The necessity of a kinsman redeemer, as it relates to its New Testament fulfillment is discussed in Hebrews 2:16-17 which teaches very clearly “For assuredly He does not give help to angels, but He gives help to the descendant of Abraham. Therefore, He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.”

    These verses bear a direct relationship to the promise that God made to Abraham in Genesis 12:1-3. In order that the blessing to Abram could have the far-reaching effects and be extended to all the families of the earth in Abraham as God promised, Jesus had to take on human flesh. In order to bring salvation to Abraham and his descendents, Christ had to become one of Abraham’s descendents. He did not merely become a man. He became a Jew. He did this in fulfillment of the promise. He is the blessing through which all the families of the earth shall be blessed. It is very important to appreciate that it is only those who belong to Him who will be heirs with Abraham. (Galatians 3:29). Hebrews 2:18 explains that for Jesus to come to the aid of (or redeem) those who are tempted (and succumbed to sin) He had to suffer.

    In the Old Testament, kinsman-redeemers were relatives who protected needy members of their extended families. They could redeem a relative sold into slavery (Leviticus 25:47-49), or preserve the family line of a deceased male relative by marrying his widow and providing an heir (Deuteronomy 25:5-6). They could also redeem land that a poor relative had sold outside the family (Leviticus 25: 25), or even avenge the blood of a murdered relative (Numbers 35:19-21).

    The one who redeems evicts and dispossesses all those who have held his purchased property during the time of its bondage. He takes personal possession of that which has been bought back. Redemption presupposes a dreadful calamity. It presupposes the sin and fall of all the human race in our father, Adam, who sold us into bondage and sin (Romans. 5:12). But Christ, our Kinsman- Redeemer, bought us and brought us into liberty, righteousness, and life (Romans 5:19). Redemption by a near kinsman also presupposed personal inability (Psalms. 49:6-9).

    In order to redeem persons, land or lineage the potential Kinsman-Redeemer had to meet several qualifications or characteristics. It was only when a man possessed these qualities that he was permitted to perform this task of the Kinsman-Redeemer. In the Book of Ruth, Boaz, her kinsman-redeemer, typifies and beautifully portrays the Lord Jesus Christ, our Kinsman-Redeemer. The Lord Jesus fulfilled all of these characteristics of the Kinsman-Redeemer, presented in the scriptures as we will see from our examination below.

    To fully appreciate and understand the concept of the Kinsman-Redeemer [SLH1] as exercised in Ruth chapters 3 and 4 we must understand what is written in the law of God concerning redemption and the kinsman-redeemer. It will be profitable, therefore, to carefully consider the scriptures which deal with this subject.

    Leviticus 25:25-28 lays out God’s law concerning the redemption of property which had been sold. “If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man have none to redeem it, and himself be able to redeem it; Then let him count the years of the sale thereof, and restore the excess unto the man to whom he sold it; that he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession.”

    Leviticus 25:47-48 states the law of God relating to the redemption of people who had sold themselves into bondage. “And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family: After that he is sold he may be redeemed again; one of his brethren may redeem him.”This prophetic law was given to be a picture of Christ and was fulfilled by him.

    Although we have no such specific laws in our modern culture, similar ones with which we are familiar, relate to pawning items and mortgages. An item that has been pawned, may be redeemed at the lawfully prescribed value by either the original owner or his lawful representative. The word “mortgage” is derived from two words meaning “death” and “pledge.” A mortgage is “a death pledge.” That which is mortgaged becomes dead, or entirely lost by the original owner’s failure to pay.

    The Law of the Kinsman Redeemer required that

    a. Kinsman-Redeemer be a male blood relative who, according to the laws noted above, had the privilege or responsibility to act for a relative who was in trouble, danger, or need of vindication. Jesus fulfilled this requirement fully. [SLH2]

    b. The kinsman-redeemer must be a divinely appointed redeemer. Only one who is appointed by God has the right to redeem. (John 10:16-18; Hebrews 10:5-14).

    c. The one that has right to redeem, must be a near kinsman (Hebrews 2:10-13). The Scriptures are very explicit that this redeemer must be related to the one whom he is going to buy back out of slavery, and that he must be a Kinsman or blood relative. Since the ones who were to become children were flesh and blood – that is, they were mortal men, so also Christ took on flesh and blood and became a mortal man. Jesus took on flesh and became a Kinsman to the human race in order that He might redeem men from sin. Essentially, Jesus is able to redeem, because he is himself both God and man. The Son of God became our kinsman by his incarnation.

    Jesus satisfied this requirement because God sent Jesus into the world’s slave market of sin to purchase men from their bondage of sin. He became a Kinsman by taking on flesh and becoming a man. Christ by His incarnation became our blood relative so that he might redeem lost humanity. Jesus took on flesh and became a Kinsman to the human race in order that He might redeem men from sin. It was impossible for God to save us apart from the incarnation of Christ. God could not die for us because God cannot die. He is eternal life and He is the source of all life. Only by being born as a man and taking on human flesh could He experience death for us.

    Since the ones who were to become children were flesh and blood – that is, they were mortal men so also Christ took on flesh and blood and became a mortal man. Hebrews 2:11-12 thus teaches “ For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, saying, “I will proclaim Thy name to My brethren, in the midst of the congregation I will sing Thy praise, And again, “I will put My trust in Him” And again, “Behold, I and the children whom God has given Me.”

    The Old Testament prophets promised that One would come who would be the Kinsman Redeemer of all men. He would set right those things that had been made wrong by sin. He would set free those who were in bondage to sin. He would purify those who were unclean. He would sanctify His people. The work of Christ did much more than merely provide a fire insurance policy to protect us from hell. Jesus set us apart or sanctified us and made us a part of a special people, known as the family of God. This is in keeping with the promises made to the patriarchs to the effect that he would be our God, that we would be his people, and his inheritance. God kept His promise in Christ – the Kinsman Redeemer.

    Since then the children share in flesh and blood, He Himself likewise also partook in the same (Hebrews 2:14).

    Although the doctrine of redemption from sin is taught extensively in the New Testament, it is not connected closely with the Old Testament concept of kinsman-redeemer. Christ can, however, be regarded as an example of a kinsman-redeemer since he identified himself with us and redeemed us because of our need. Hebrews 2:16-18 and 4:14-16 point out that besides being our redeemer from sin, Jesus is also a kinsman to us and understands our struggles. Thus he is able to help us in our times of need.

    Ruth 2:1 states that Boaz’s pedigree qualified him to perform the role of kinsman-redeemer to Ruth and Naomi. Similarly, Christ assumed our nature, so that he could be our near kinsman and our kinsman-redeemer. John 1:14a teaches that “The Word was made flesh,” and Hebrews 2:14-17 makes it clear that the Son of God became a flesh and blood human being so that as the God-Man he could defeat our great enemy and liberate us from the terrors of hell. God the Son did not become an angel, but a human being. He wanted to be like His brothers and sisters “in all things.” Thus he became our perfect kinsman-redeemer. The Lord Jesus became flesh and blood so that He could be our Redeemer.

    d. The kinsman-redeemer must be himself entirely free of the debt and of the bondage which had fallen on the one who was to be redeemed (Hebrews 7:26).

    A slave was unable to purchase another slave. From the day that Adam sinned in the Garden of Eden to this day, all have been under that bondage. Since Jesus Christ was the only man who has ever been free from sin, and the bondage of sin, only Christ was qualified to set us free.

    e. The one who has right to redeem must be able to redeem. He must be able to fully satisfy all the demands of God’s law and justice for the kinfolk he represents.

    If a would-be redeemer did not have the necessary sum of money which was required to pay the purchase price, then he would not be able to redeem his relative. That Jesus was able to pay the ransom price is clearly stated in 1 Peter 1:18-19, where we read “Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot.” I John 2:2 teaches that Jesus is the propitiation for the sins of the whole world.

    Titus 2:14 teaches that Jesus “gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.”

    Galatians 3:13 reveals that “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”).”

    Ephesians 1:7 asserts that “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.”

    Christ purchased our freedom through His blood as the payment to redeem us.

    It is noteworthy that in the story of Ruth, there was a kinsman nearer than Boaz, who was unable and unwilling to redeem. (Ruth 4:1-6). And so Boaz assumed the right become the kinsman to redeem the land and lineage of Elimelech, Chilion, and Mahlon, Ruth’s deceased husband. Boaz being a blood relative was able and willing to redeem. Jesus was likewise our willing Redeemer (Hebrews 12:1-2).

    Even if there had been another man who had been without sin, the death of such a man would still be lacking the infinite merit to pay for the sins of the whole world. At best, the sacrifice of a finite man could only atone for the sins of a single man. But the death of Christ was not the death of a mere man. It was the death of God in the flesh. God died in our place. Only the death of such a One could have been sufficient to save the world.

    It is important to observe the completeness or total efficacy of the Lord’s work in redemption. Not only did He redeem all God’s elect from the penalty of sin by his sin-atoning blood shed at Calvary (1 Peter 1:18-20), but He redeems each one of us from the reigning power and dominion of sin by his Spirit’s irresistible grace in regeneration (Romans 6:17-18), and He shall redeem us from the very existence and all the evil consequences of sin in resurrection glory (Ephesians 5:25-27).

    f. The one who has right to redeem must be willing to redeem, and pay the price. No one could be forced to redeem.

    It was not enough to have a kinsman who was able to accomplish the work of redemption. He must also be willing to make the sacrifice of paying the price. It was no use for a slave in the Jewish economy to have a rich relative who was unwilling to spend the money to release their unfortunate relative from slavery. Nor would Christ’s righteousness or relationship to us been of any value if He was unwilling to go to the cross.

    The Lord Jesus Christ was, however, Jehovah’s willing bond slave. Because of his love for us (Exodus 21:5; Isaiah 50:5-7), He was willing to pay the price of our redemption. This is the most amazing truth of all. God loved us enough to send His Son to die in our place (Romans 5:8; 8:32; I John 3:5; 4:9).

    Hebrews 9:12 makes it very clear that it was not with the blood of goats and calves, but with His own blood that Jesus entered the Most Holy Place once for all, having obtained eternal redemption for us. That God’s love has triumphed over the work of Satan to set us free is the fulfillment of God’s promise of Genesis 3:15. Hebrews 2:14 puts it this way- “That through death He might render powerless him who had the power of death, that is, the devil.”

    When Satan deceived the woman in the Garden of Eden and thereby brought sin into the world. Satan’s plan was to undo God’s perfect work of creation. God had created man in His own image, but Satan caused that image to fall. However, Christ, through His death on the cross, restored that perfect image and conquered death. Not all the hosts of darkness were able to keep the Son of God in the grave. He arose from the dead, proving that He had conquered Satan once and for all, so that he might deliver those who through fear of death were subject to slavery all their lives (Hebrews 2:15). Christ thus nullified the effects of the bondage of death and brought to naught the work of Satan. We [SLH7] have been set free from the fear of death.

    g. The redemption made was always a particular and effectual redemption. There was nothing general, or universal about it. The redemption was made for specific people, and obtained a specific inheritance. The kinsman redeemer restored that which he took not away (Psalm 69:4).

    That is what the Holy Spirit tells us Christ has done for every saved sinner. “Christ hath redeemed us” (Galatians 3:13). He bought us with his blood. Then, at the appointed time of love, he binds the strong man, casts him out of his redeemed house (the ransomed soul), and takes possession of the house himself. Soon, those possessed by his grace, to whom he has given the earnest of the Spirit, shall be personally possessed by the Son of God (Ephesians 1:7, 14; Romans 3:24-25; 8:23).

    As Jeremiah bought his cousin’s field to set forth the certainty of God’s promised deliverance (Jeremiah 32:6-12), so the Lord Jesus Christ has redeemed his elect. By the price of his infinitely meritorious blood, he has obtained eternal redemption for all his people (Hebrews 9:12). His obtaining redemption for his people is the pledge of their certain deliverance from all sin and all its consequences by the grace of God.

    That God has kept His promises in the work of Christ is very clear.

    h. The one who has the right to redeem must raise up a seed.

    Two possible kinsman-redeemers appeared in Ruth. There was an unnamed and imperfect kinsman-redeemer who was willing to redeem the land of Naomi’s husband Elimelech, but was unwilling to marry Ruth and perpetuate Elimelech’s seed (Ruth 4:1-8). But the chief kinsman-redeemer figure was Boaz, a godly, responsible well-to-do relative of Naomi’s on Elimelech’s side whose willingness to fulfill the role of kinsman-redeemer contrasted with the unwillingness of his fellow family member. He redeemed the land that belonged to Elimelech by purchasing it from Naomi, and also preserved Elimelech’s line by marrying Ruth, who subsequently gave birth to a son, who was an ancestor of Jesus.

    Boaz foreshadows Jesus our kinsman-redeemer, who has also raised up a seed as promised in the Abrahamic covenant. Just as Boaz was an effectual redeemer, and got Ruth, the object of his love, The Son of God, our effectual Redeemer, shall get the people of his choice. Today, there are a people in this world, being chosen of God in eternal election and redeemed by special redemption, who must and shall be saved by God’s omnipotent grace (Isaiah 53:10-12; Psalm 22:30-31; Ruth 4:5-6).

    Boaz as a type of Christ as a kinsman-redeemer, preserved Elimelech’s land and family line. In this capacity he foreshadowed the great Redeemer of sinners, the Lord Jesus Christ. The apostle Paul unites the elements of kinsman and Redeemer in Galatians 4:4-5. Because the Son of God partook of genuine humanity and thereby became our kinsman, He is qualified to deliver us. He became one with us so that we children of Satan (c.f John 8:44; 1John 3:10) might become the sons and daughters of the living God!

    Boaz was a complete redeemer. When Ruth got Boaz; she got him and everything in him. Similarly, when Christ redeems us-God’s [SLH8] elect, the Bible teaches emphatically in Colossians 2:10 that “Ye (we) are complete in him.”

    It was only when a man possessed all of the qualities described above that he fulfilled all of the requirements of the Kinsman Redeemer and was permitted to perform this task. Jesus alone met all of the qualifications of the Kinsman Redeemer. That’s why we sing “ There was no other good enough to pay the price of sin, He only could unlock the gates of heaven and let us in.”

    Just as Boaz was a mighty redeemer, our blessed Savior is mighty indeed. His name is “The Mighty God!” Just as Boaz was a wealthy redeemer, and a wealthy landowner in Bethlehem, the city of Jesus’ birth, Christ is filled with infinite, inexhaustible treasures of grace for sinners.

    Just as Boaz was a willing redeemer, Christ willingly laid down his life for us. Just as Boaz was a redeemer as the law required, so too, is our Lord Jesus Christ.



    God’s major promise to us in Ruth is that He wants to redeem us so that we can appropriate the benefits of redemption, and sing the song of the redeemed-a song [SLH1] of restoration and renewal in Christ Jesus.

    Redemption restores life. (Ruth 4:6-8). Boaz kept Elimelech’s family alive, by restoring the lineage of Naomi’s husband and sons to continue. When death seemed inevitable redemption restored life. This is the message of Psalms 23:3 He restores my soul; He leads me in the paths of righteousness For His name’s sake. This is what David was harping about in Psalms 51:12 when he prayed “Restore to me the joy of Your salvation, And uphold me by Your generous Spirit.” The redeemed in heaven sing a new song, saying: “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood …” Revelation 5:9.

    Redemption gives witness. (Ruth 4:9-10). Redemption always bears witness to the truth. We are witnesses not only of each other, but the redeeming work of God. The Christian life is not to be a life of isolation. It is to be a witness of the great redemptive work of God in us through Christ Jesus. Just as many witnessed the redeeming act of Boaz to Ruth, so we must become witnesses of God redemption in our lives. This is the teaching of Psalms 107:2 “Let the redeemed of the LORD say so, Whom He has redeemed from the hand of the enemy.” The New Testament counterpart of this verse is Acts 1:8 “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” We are to be witnesses of the day Christ redeemed us and bought us back from the slavery of sin.

    Redemption gives new life. (Ruth 4:13-16) The lives of the redeemed share in the new life offered. Boaz did not merely redeem the land, but also the life of Ruth so that the life lineage would continue. For Naomi her life was now restored through the new life she held in her hands. Jesus Christ is our Kinsman Redeemer who gives new life to all who come to Him. The story of redemption continues each time a person confesses and believes in Jesus Christ. The story of redemption continues to give new life, as taught in Ephesians 1:7 In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.

    In Him we find the fulfillment of God’s faithfulness, care, and love. In Him salvation is fulfilled for a sinful and lost mankind. In Him we find that Ruth’s story is our story as we have a Redeemer who is faithful and true.

    Ruth made a decision recorded in Ruth 1:16-17, to chose the people of God to be her people, the true and living God to be her God, and the promised land to be her habitat. She is thus the perfect picture of the redeemed believer who like her, were once “in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye (we) were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world (Ephesians 2:11-12.)” By the choice she made, Ruth like us (when we received Jesus as Savior) received several benefits described in Ephesians generally, but specifically in chapter 2. One of these is that “Now therefore ye (we) are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God.”(Ephesians 2:19) Ephesians 2 is the very obvious New Testament fulfillment of the promises of God as found in Ruth.


    Jensen suggests that we look for all the good and bad qualities found in the book; e.g. how the formerly heathen foreigner, Ruth was treated by the Bethlehemites.


    The two key words of the book of Ruth are “kinsman” (2:1, 20; 3:9, 12; 4:6, 14), and “redeemer” which give Boaz the title kinsman- redeemer. “The word goel, translated kinsman appears 13 times in Ruth. It basically means “one who redeems, ” and in the setting of Ruth refers to the near male relative of a deceased man who had the right and duty to buy back or redeem land which had been sold to another family, thus preventing the alienation of the land and the extinction of the family. If the nearest kinsman could not fulfill such a redemption, the next of kin (Boaz) had the opportunity.” (14) Jensen notes that “the two key words are essentially synonymous, but the word “redeemer” is added since our English word “kinsman” usually suggests only the idea of family relationship.” He points out too that “the eight occurrences of the word “redeem” in chapter 4 translates the same Hebrew root as goel. ” (15)

    “The keynote of the book of Ruth is the Kinsman- Redeemer. In him we see Christ, who has purchased the Church to be His bride. Thirty times in this short book the word “kinsman” is found, or “redeemer”, “near kinsman”, “next of kin”, “kindred”, – like things, all having reference to like things. How plainly this book is intended to teach the doctrine concerning Redemption is seen by examining Chapter 4:4-10. Here the word “redemption” occurs five times in three verses; and in the tenth verse, Boaz declares that in redeeming property he also purchases the widow of Mahlon to be his own wife. Nothing can explain the extreme minuteness of detail here except a typical design on the part of the inspiring Spirit. Our Lord Jesus had to become one with man in order to have the right to redeem. He is therefore our fellow-man; but if He had been involved in man’s fall and identified with man’s sin, He could not have acted as Redeemer. No sinner can redeem himself, much less can he redeem his brother. He is therefore, as the God-man, our Boaz (“Ability”); by that kinship and strength or ability, He is able to save to the uttermost all that come unto God by Him; i.e. “The Church which He hath purchased with His own blood” (Acts 20:28), because “Christ also loved the Church, and gave Himself for it; that He might present it to Himself a glorious Church, not having spot, or wrinkle or any such thing”. (16)

    10- KEY VERSES

    1:16-17; 4:14.

    Naomi- “pleasant one”

    Elimelech- “my God is King”


    Chilion “pining”

    Orpah-“neck” i.e. stubbornness.

    Ruth- “friendship”

    Boaz-“in him is strength”


    The book of Ruth has four chapters .If you give a title to each chapter it will help immensely in remembering what the book is about . Here are some groups of chapter titles.





    In chapter 1 we read of RUTH’S TEARS

    In chapter 2 we read of RUTH’S TOIL

    In chapter 3 we read of RUTH’S TRUST

    In chapter we read of RUTH’S TRIUMPH

    According to Wilmington, in Chapter1, Ruth is Renouncing. In Chapter 2 Ruth is Requesting. In

    Chapter 3 Ruth is Resting. In Chapter 4 Ruth is Reaping.

    RUTH- The Story of devotion and fidelity at Bethelem ((Modified from Geisler, page 105-106).

    DECIDING – love’s resolve (daughter)- country of Moab (Ruth 1).

    SERVING – love’s response (gleaner)- field in Bethlehem (Ruth 2).

    RESTING – love’s request (suppliant)- threshing floor in Bethlehem (Ruth 3).

    REWARDING- love’s reward (wife and mother)- gate of the city in Bethlehem (Ruth 4). (17)

    Outline by Arthur Lewis.

    The tragedies in Moab (1:1-18)
    The return to Bethlehem (1:19-22).
    The fields of Boaz (2:1-23).
    The marriage proposal (3:1-18).
    The kinsman redeemer (4:1-12).
    The marriage of Ruth and Boaz (4:13-17).
    The genealogy of David (4:18-22). (18)

    Chapter 1- Deciding by Faith

    Chapter 2- Gleaning under Grace

    Chapter 3- Communing in Fellowship

    Chapter 4- Resting in Redemption

    Chapter 1-2, The Choice of Faith.

    Chapter 3, The Venture of Faith.

    Chapter 4, The Reward of Faith.

    (Outline below was found online).

    I. Ruth’s choice. Chapter 1.

    A. In Moab. 1:1-5

    B. Moab to Bethlehem. 1:6-18

    C. In Bethlehem. 1:19-22

    II. Ruth’s occupation. Chapter 2.

    A. Morning. 2:1-7

    B. Noon. 2:8-16

    C. Evening. 2:17-23

    III. Ruth’s claim. Chapter 3.

    A. Evening. 3:1-5

    B. Night. 3:6-13

    C. Morning. 3:14-18

    IV. Ruth’s reward. Chapter 4.

    A. Redemption of Ruth. 4:1-12

    B. Birth of Obed. 4:13-17

    C. Line of David. 4:18-22


    According to Wilmington, “Ruth chapter one records the first of three all-important trips to the little city of Bethlehem. Ruth and Naomi made the first (1:19). The prophet Samuel made the second (1 Samuel 16), and Joseph and Mary made the last (Luke 2:4).”(19) The connection between these three passages is clearly Ruth 4:17-22 and Mathew 1:1-5, and the transmission of the promise of Genesis 3:15 of the “seed”. Ruth’s place in the genealogy of Christ was due to the acceptance of Boaz’s role as kinsman redeemer. He thus acted as the type of Christ, the ultimate kinsman redeemer.

    There are two promises or two I wills in Ruth Chapter three. Ruth said to Naomi, concerning Boaz, “I will do all that you say” (v 5). She was willing to follow the instruction of one who knew what was best for her soul. Then, Boaz said to Ruth, “I will do all that you say.” (v.11). What a blessing! The Son of God is willing to grant believing sinners everything we need as a matter of free grace, and always does. These promises relate to us too. Christ has promised to save all who come to God by Him. We must come to Him and promise to walk in the Light, and in the light of all the many promises that he has made to us to help us in this walk.

    There are also two “rests” in chapter three, two blessed portrayals of the rest that God provides. There was a rest for Ruth (v.1). This is the rest of faith, which we have stressed in this chapter. Sinners coming to Christ cease from their own works and rest in him (Matthew. 11:28-29). There is also a rest for Boaz-the kinsman redeemer (v.18). The Lord Jesus Christ, once he finished the work of redemption for us, entered into his rest; and his rest is glorious (Hebrews. 4:10; Isaiah. 11:10).

    Ruth stayed at Boaz’s feet all night. Boaz took great care to protect her. And he provided her with all she needed. She had his heart. She got his name. She had his corn. And she had him! When Ruth returned home she told Naomi all about Boaz. And Naomi assured Ruth of Boaz’s faithfulness (v. 18; Philippians[SLH2] 1:6; 1 Thessalonians. 5:24).

    The Lord Jesus Christ is to his people all that Boaz was to Ruth. He has done for us all that was pictured in Boaz’s works of redemption for Ruth. We have obtained in him spiritually all that Ruth obtained in Boaz. Let us therefore give ourselves to him, as Ruth gave herself to Boaz, and live altogether for the honor of him who is our kinsman Redeemer (Romans. 12:1-2;1 Corinthians 6:19-20; Titus 2:10).

    The significance of the book of Ruth with respect to the promises of God may be summarized as follows:

    As an important function in Israel’s history, it supplies in important link in the ancestry of king David and shows how the birth of David into the messianic and monarchical line was providentially guided by God, and thus indicates the divine origin of the Davidic dynasty. It thus illustrates the principle of Romans 13:1 that “there is no power but of God; the powers that be are ordained of God.”
    It is perhaps the best illustration and demonstration of the doctrine concerning the function of

      the law  with regard to the Kinsman Redeemer (Ruth 4; Deuteronomy 25:5f.). The Book of
      Ruth shows how Christ, our kinsman redeemer, purchased us for Himself

    Ruth exemplifies the obedience and trust of filial love which would later be demonstrated in

      ultimate perfection by Christ as presented in John’s Gospel. Just as Ruth obeyed Naomi when 
      sent, Jesus displayed such filial obedience to the Father. This particularly pointed out in John
      where the Lord repeatedly mentions that He was sent by the Father.
    Besides illustrating the grace of God as Ruth the Gentile is brought into the line of messianic
      blessing (Matthew. 1:5), it illustrates how believers are incorporated into the commonwealth
      of Israel as taught in Ephesians 2.


  • How does a parched soul, once steeped in the acid that we call hate guide anyone to the promise land? Can Satan correct sin ? David Clayton Thomas of Blood Sweat &Tears said it best when he said “I can swear there ain’t no heaven, but I’ll pray there ain’t no hell. Even if there is this author and I shall reunite….. Satan caaan correct sin.


  • @Hamilton Hill

    Where have you been hiding?

    Good you see you kicking.


Join in the discussion, you never know how expressing your view may make a difference.

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s