Ruth 4:11
Ruth 4:9-10 (Abridged) Then In Strength (Boaz) said to the elders and all the people, I have bought all which belonged to Elimelech 10 “And also, I have acquired Companion (Ruth) to be my wife; in order to raise up the name of the deceased on his inheritance, you all are witnesses this day.”
11 Then all the people who were at the gate and the elders, said,
“We are witnesses.
May YHWH make the woman who is coming into your house like Rachel and Leah,
both of whom built the house of Israel;
to the end that you prosper in Ephrathah and your name is preserved in Bethlehem.
Introduction
Our text this morning continues our study of the book of Ruth.
Now remember the story thus far: the crowd gathered at Bethlehem’s gate has grown quiet and leaned in. Boaz turns with the completed contract in his hand and reads it publicly before all the witnesses.
It states that Boaz has redeemed/purchased Elimelech’s land and he has officially agreed to redeem/marry Ruth. The contract also states that he has done this in order to raise up an heir for Elimelech’s line, with Ruth, on Elimelech’s land (the land that he just purchased). In other words, Boaz has faithfully undertaken to fulfill his duty as the family’s official redeemer.
As Boaz finishes reading, he hands the contract back to the clerk and invokes the official oath formula common in that day. That is, he officially calls all the elders and townsfolk to witness and thereby certify the terms of the contract.
In our text this morning all eyes are on these witnesses. How will they respond? Will they give their consent; or will they withhold their approval.
Verse 11
Notice at once the scene: Boaz has just finished reading the finalized contract of redemption and has called those at the city gate to witness (ascent/agree to) its terms. Therefore, as verse 11 opens all the people at the gate and the elders are poised to give their official reply. However, notice the subtle shift in emphasis: Previously, the elders (as town leaders) were mentioned first (v 9). However, here in verse 11 the order is flipped and the elders come after the people. Not only that, the weight (space/attention) the text gives the people far outshines that given to the elders FN#1. Simply put, the emphasis/focus has changed to the people. Why? Remember, the author intends the book of Ruth to delight you and draw you in. As such, the very way the author presents this scene allows you to hear the response (not just read it). Notice the result: whatever the response is, the author shows us that it is given with immediate and overwhelming conviction by all the people. How? They don’t wait to see how the elders respond. Instead, their voices all but drown out the elders. Simply put, one way or the other the verdict we are about to hear is given with certainty and universal persuasion. Importance: remember, as the Book of Ruth builds the case for David’s acceptance as king, the author has allowed his readers (both then and now) to serve as witnesses alongside those at the gate. Thus, in the townsfolk’s overwhelming response, we are to hear our own. In other words, their emotion and their certainty are to resonate with and guide our own response.
Next, notice how the people and elders respond: they say we are witnesses. That is, they give their ascent, approval, and agreement to the contract of redemption that Boaz has just read. Notice the result: at this moment the entire matter is confirmed, ratified, and made official by the court. As such, it is marked as legitimate, binding, and final FN#2. Not only that, notice exactly what has been ratified: the court has not only certified that Boaz is now the family’s lawful kinsman redeemer; nor do they simply attest that he has legally purchased Elimelech’s land. Instead, their consent has also certified Ruth’s genuine conversion and thus her legitimate standing as Boaz’s bride. In turn, they have also sanctioned for all posterity that the stated purpose of redemption is the purpose of Boaz and Ruth’s union. Thus, the new couple will raise up the legal heir of Elimelech’s line, who will inherit and perpetuate Elimelech’s name on Elimelech’s land. Simply put, after all the drama, after all the waiting on God’s hand at work, after all the suspense and uncertainty, the matter is finally settled. In this one line, the entire book has reached its resolve FN#3. Boaz is indeed the Strength and deliverance that YHWH has provided; Ruth is Boaz’s Companion; and Naomi together with her plan and witness are in fact Pleasant to God!
Next, notice the elders and people say, May YHWH make the woman coming into your house like Rachel and Leah FN#4. In other words, the emotion that we heard/felt in the town peoples’ resounding acceptance of the contract, continues. How? The people do not merely give their consent based on some legal formality (well it is the law). Instead, they embrace the arrangement, rejoice over it, and give it their blessing. Importance: in a book that is building the case for the Davidic kingship, that case goes beyond the mere propriety of the union. Instead, the author conveys the very attitude with which it was and is to be received. In other words, the message of verse 11 is clear: the Davidic line was born out of great joy and therefore is to be received with like celebration and praise. Not only that, notice specifically who bestows the blessing: In a book that is all about names it is YHWH the covenant God of all Israel who has not only brought this union about but who also blesses it. In other words, the author’s deliberate/strategic use of God’s covenant name underscores the true source of all these events FN#5. Notice the result: as the book makes the case for the Davidic kingship, the readers are reminded that David’s line is the work of God and blessed by God. Therefore, it is to be joyfully received by all God’s people.
Next, notice the specific blessing the folks at the gate ask from YHWH: they ask YHWH to make Ruth like Rachel and Leah, who built up the house of Israel. Importance: remember Rachel and Leah were the two wives of Jacob (who was renamed Israel by the angel with whom he wrestled). Not only that, it was through their 12 sons (6 to Rachel and 6 to Leah) that God established the twelve tribes of Israel that bear their names. In other words, the blessing in verse 11 asks God to bless and build up His whole people through the offspring born to Ruth, just as He did through the offspring born to Rachel and Leah FN#6. However, that’s not all. Notice the quiet note of unity: where? Notice that even though Judah (the tribe to which Bethlehem belongs) was born to Leah, the blessing gives preference to Rachel by mentioning her first. In other words, the blessing invoked here is not a Judah only or even a Judah first blessing. Instead, it considers God’s people as one. Importance: remember the book of Ruth was written to make the case for David’s kingship to the northern tribes of Israel, who had not yet accepted his reign (II Sam 2:10-11; 5:1-3). Thus, the author quietly demonstrates that there is no partisanship at play here. Instead, the God of all Israel is asked to build up the whole house of Israel through this union FN#7.
Next, notice the desired results of this blessing: first, the townsfolks ask that YHWH make Ruth like Rachel and Leah, who built the house of Israel to the end that Boaz’s house may prosper in Ephrathah. Importance: remember 1:2 informed us that Elimelech and his family were from the clan (family line) of Ephrath FN#8. In other words, the prayer of the all the witnesses is that God will bless this union between Boaz and Ruth, thereby increasing their family’s stature and prominence among their own tribe. However, that’s not all: the townsfolks also ask that YHWH bless Ruth as she enters Boaz’s house to the end that Boaz’s name might be preserved/remembered/acclaimed (not just in his own family/tribe but) in the greater vicinity of Bethlehem. Importance: in all likelihood verse 11 represents a common, standard, blessing given to a new couple (notice all the people know it and say it together). However, by including the details of what would otherwise be an ordinary blessing, the author is preparing us to see the way that God is going to fulfill these blessings in the most extraordinary fashion. In other words, in a book that is all about the future, and having just seen a custom that is all about giving proper witness to that future, this common blessing turns our eyes to that future. That is, the author uses it to alert us that the story is far from over. Instead, God is going to bring deliverance for His whole people and even the world through this most unlikely union between a small-town farmer and a converted foreign girl.
Bottom line: at long last the marriage of Boaz and Ruth is official. And finally the reading audience can rejoice with the folks at the gate in all that God has done. However, just as a boisterous cheer erupts, the crowd is silenced. Why? I mean you have got to be kidding. What in the world could it be now? Well the problem is that the townsfolk aren’t done with their blessing. They have more to say- and oh my, the wine must already be flowing, because what comes next is an absolute doozy.
Footnotes
1] Note: it is not just the order in which these two groups appear that indicates the shift in emphasis. It is the difference by which the text weights these two groups. Notice then, on the one hand the text says, “all the people who were at the gate”. That is a lot of time that our eyes/attention is on this first group; especially when compared to the second group, who is barely given a passing mention (“and the elders”). To this second group we give but a glance.
This shift in emphasis is more pronounced/deliberate when we consider the context of the passage: notice then, back in 2-4 as the whole proceeding is being called together, the elders are specifically gathered, while the gathering of the people is only assumed (we watch the folks meander in as it were). When verse 4 finally clarifies the people’s presence, the elders are still given equal weight (air time). Notice then, “Before the those who are sitting here” is given essentially equal textual attention as “and before the elders of my people”. Even so, the proceeding begins with a focus on the elders being assembled. In the same way, in verse 9 (the more immediate context), as the ratification of the contract begins, the elders (the town’s official leaders) are mentioned first. The people come second. Simply put, given the order of the immediate context as well as the focus the proceeding as a whole, the shift in order and emphasis here in verse 11 is deliberate and intended to be noticed.
2] Note: the verdict is binding not only for Boaz and Ruth’s day but also for all generations to come (since it speaks directly to the future). The child born of this union will be Elimelech’s heir; he will inherit Elimelech’s land; and he will carry on Elimelech’s line. As such, the all posterity is to recognize/receive the legitimacy of what has just been done.
3] The one line, “we are witnesses”
4] Notice the Hebrew idiom, “Coming into your house” not only means entering your dwelling place or being taken under your charge. It means marriage. Thus, Boaz is taking Ruth under his roof/care/charge in the fullest and most intimate sense of the word.
5] When I say “the author’s deliberate and strategic use of the name of YHWH”, am I implying that the people didn’t actually invoke YHWH’s name in their blessing? Instead, it was merely added by the author? Absolutely not. The author is giving us a reliable historic account of these events (otherwise the case he is building for David is baseless fiction). Therefore, I absolutely do believe the people invoked the covenant name of YHWH in their blessing. However, what I am saying is that the author understood its significance and made a deliberate choice to include this detail in the text. Not only that, the way he intentionally and artistically included it in the text as well as where and how he intentionally and artistically included it, allows the reader to see/share/grasp that significance. For example, in a book that is all about names the author has set a precedence for his readers. We have long since learned that whenever the covenant name of God appears in the book, there is a deeper reason and purpose. Therefore, when we see that name again in verse 11, precedence prompts us to ask if this is but a detail or does the author once again intend it to carry additional weight (which in this case, he most certainly does- but as always the text must be our justification and content of whatever significance we believe is there)
Remember, creativity and historicity can and do go hand in hand. An author writing history will always have to make self-conscious decisions about which details to include and how to included them. When those details are accurate and present a fair/balanced description of the account, the historicity of the text is enhanced/guarded (vs being obscured by the clutter of insignificant details presented in ill/random arrangement)
6] In all likelihood the blessings given in verse 11 were the standard blessings given to all newly engaged couples at that time. Thus, in the same way that verse 7 explained that sandal removal was the custom of the day, so too was this blessing the custom of the day. Notice then the whole town knows it and gives it in unison. Not only that, the shorthand manner in which these blessings are given in the text they don’t explain what being like Rachel and Leah means) seems to indicate their common and liturgical nature (in turn, it seems that the blessings we will see in verse 12 are standard for cases of kinsman redemption). Regardless, the author includes the details of these blessings because those details (as they concern the building up God’s whole people) are exactly what God is going to do in the most extraordinary way. Thus, through this most unlikely union with a foreign, impoverished convert, God is going to bring about the Davidic dynasty as well as the eventual Messiah.
7] Note: it is common for Scripture to give Rachel preference (first mention) because she was loved and preferred by Jacob over Leah. Thus, it is important that the blessing in verse 11 does not alter the biblical preference given to Rachel by placing Leah ahead of her. In other word, whatever partisanship is occurring during the time of David’s quest for national approval, it is not the witness of God nor is it the witness of God’s people from the past. Instead, they are (and always have been) one nation and one people under the one true living God, who has taken them as His own. In other words, as is so often the case, this blessing and these voices from the past served as a corrective for God’s people in David’s day.
8] Importance: remember Ephrathah is a small village in the vicinity of Bethlehem. It is so close in proximity that it is often identified with the larger town of Bethlehem (the way that Mauldin is often lumped in with Greenville and the greater Greenville area). However, that said, please note: by giving us the details of an otherwise standard/common blessing, which just so happens to mention Ephrathah, the author is able once again to make a quiet case for national unity. How? Even though the tribe of Judah comes from Leah, Rachel was buried and laid to rest in Ephrathah (Gen 35:19). In other words, the author quietly demonstrates that both mothers of Israel have a distinct claim/tie to the people of this region. In other words, what is happening here has connection to and relevance for the whole nation.