Ruth 2:1-3
Ruth 2:1 Now My Pleasant One (Naomi) had a kinsman,
by way of her husband,
a man of great wealth,
from the family of My God is King (Elimelech),
whose name was Boaz.
Introduction
Our text this morning continues our study of the book of Ruth.
Now remember, Naomi and Ruth have arrived in Bethlehem from pagan Moab and caused quite the stir among the town folks. Naomi is impoverished, widowed, and destitute. Not only that, she is convinced that God has rejected her as His child.
Therefore, Part One of the book ended and the curtain closed with Naomi telling everyone in town to call her bitter.
In our text this morning the curtain opens on Part 2 of the book. And as the stage lights come up, we notice that the crowds who gathered to see Naomi’s return have all gone home; and life is settling into its daily routine.
However, before we see any of that routine, the author wants to set the stage for the whole upcoming section.
Verse 1
Notice at once the author opens part 2 of the book by giving us some inside information. In other words, no one who is taking part in the account is thinking of any of the things we are about to hear. However, God is thinking about them and the author wants to make sure you are as well. In fact, verses 1-3 provide a crucial introduction to the entire second part of the book. As such, the factors set forth in these first three verses will unfold and determine the direction not just of the book, but of the entire kingdom of Israel and eventually that of the whole world. And it all starts right here. Notice then the situation: Naomi has returned home to Bethlehem impoverished, hopeless, and calling herself Mara (bitter). However, even though she does not realize it yet, God has not forsaken her. Instead, verse 1 immediately alerts us to a hitherto unconsidered glimmer of hope. It tells us that Naomi has family in town. Importance: right now you, I, and the author are the only ones thinking about this crucial fact and its possible significance. Naomi is not. Notice then, Naomi has not sought him out nor has she even mentioned him nor considered that he might be of some help. As of verse 1 Naomi sees her situation as utterly hopeless. In turn, this relative has not sought Naomi out upon her return. He has heard that she is back (v 6). He probably even means to drop by when he has a second. But as of now, Naomi and Ruth are simply not on his radar. However, just because no one sees it, it does not mean that God’s hand is not at work. Importance: the same thing holds true for you, your life, and even your church. The same God who never stopped working in Naomi’s life is the same God at work right now in yours FN#1.
Next, notice the type of kinsman that God has put in place for Naomi: first before the author tells you anything else, he goes out of his way to let you know that this kinsman is related to Naomi only by marriage. In terms of lineage, he is a direct/blood relative of her husband. In fact, this may be why Naomi is not thinking about him or his possible help. He is Elimelech’s relative and Elimelech is dead. Now that said, why is this the first thing that the author tells you? Think about it: the text goes on to say that he is rich and therefore he can help Naomi. So who cares which side of the family he is from? Remember, back in 1:20-21 we learn that Naomi is distraught not because she is poor. To Naomi, her poverty is only a symptom of the greater problem. Instead, Naomi is distraught because God has taken her husband and two sons and thus cut off her house from the line and future of God’s people. In her eyes, God has rejected her as His child. And this is a problem that money cannot fix. Simply put, it is of utmost importance that this kinsman is from her husband’s side of the family because only a relative of Elimelech is qualified to redeem his line (to raise up an heir for/from his house). Naomi’s side of the family cannot serve in this capacity. Notice the result: right away in verse 1, the ground is laid for this kinsman (מוֹדַע) to become a legal kinsman redeemer (גֹאֵל). Importance: remember, Ruth is a book all about the future. And right now this notion of future is dominating every detail in our account.
Second, verse 1 tells us that this kinsman was a man of great wealth. In other words, not only does he qualify to redeem, he has the means to redeem. However, please note: the Hebrew term we have translated here as “great” literally means “strong”. Thus, verse 1 tells us that this kinsman was a man strong of wealth. So what? In a book that is all about names, you are being prepared to see that this kinsman lives up to his name in more ways than one. Notice then, the Hebrew used here not only describes financial strength but it also indicates a strength of moral character FN#2. In other words, the text points to a person, who inside and out is someone of strong substance and capability. Simply put, the kinsman that God has in place is a man who has both the means and the character to deliver.
Finally, for a second time in this one short verse, the author tells us that this kinsman was from My God is King’s (Elimelech’s) family (just in case you missed it the first time). Importance: remember repetition means emphasis. In other words, the author is going out of his way to make sure you understand that this kinsman is qualified to redeem/carry forward Elimelech’s line. Not only that, with all the stress on the redemption of Elimelech’s line, verse 1 has once again brought the central theme of future front and center. Notice the result: even though we are just learning of this kinsman, and even though all the people involved in the account have yet to discover his importance, God has had this deliverance in place and waiting long before Naomi even left Moab. Not only that, over the years, God has blessed/prepared this deliverance with both the means and the moral heart to deliver
Next, notice the name of this kinsman: In Hebrew his name is In Strength FN #3. Notice then the playful way the author has already prepared us to see God’s provision and preparation of His instrument: Verse 1 just told us that In Strength is a man strong in wealth and character. Simply put in a book that is all about names, the author is alerting us that God’s deliverance will be done “In Strength”. In fact, as God delivers Naomi and Ruth, as He establishes the Davidic kingship, and as He carries forward the line of the Messiah, all through Boaz, Boaz’s name serves as a foundational truth and promise of all that is to come FN#4. Simply put, verse 1 is preparing us to see that God’s deliverance (both the deliverance we will see in the book of Ruth as well as the greater deliverance that it sets in motion) will all be done by God “In Strength” FN#5/6. In other words, God’s deliverance is never meager or halfhearted. Instead, God’s love and commitment to His people are always carried out in the majesty of His might.
Bottom line: Naomi (like you and I so often are) is too overwhelmed by her circumstances to see God’s hand at work. But as the curtain opens on part 2 of the book, the God who never abandons one of His children (not then, not now; not her, not you) is already at work In Strength for His pleasant one.
Footnotes
1] Even though Naomi does not see God’s hand at work, she should have. Over and again, God has provided her with tangible concrete demonstrations of His ongoing work in her life: For the first time in years she is standing in God’s land surrounded by God’s people; her Moabite daughter-in-law, Ruth has gotten saved and bound herself to YHWY, His people, and Naomi, her mother in Faith; and finally, YHWH has them there just as the barley harvest is getting started. In the same way, as a church, God has given us concrete demonstrations of His presence with us: we have a new heater for the sanctuary, the church hasn’t missed one bill, the Gospel is faithfully preached, and the Spirit is blessing and growing you in your faith. So why did Naomi miss God’s hand at work (and by extension why do we often miss it). The reason is that
none of God’s concrete provisions provided an immediate fix to Naomi’s problem. Therefore, she doesn’t even consider what they say about her problem and the One in whose hands that problem actually rests.
2] Note: at its root, the Hebrew word here for wealth (חַיִל) points to a holistic capability. That is, it connotes physical strength, strength of wealth, as well as moral strength. Think about it: a valiant person, who does mighty deeds, is not likely one who lacks ability or means. In turn, a rich or strong person who has no moral fiber is a scoundrel and not a noble person or one to be admired. As such, the language in verse 1 not only describes this kinsman’s financial and social status, it also foreshadows the strength of his character. Simply put, the deliverer that God has prepared is a man strong in means and character.
To put this another way: in the text the kinsman’s wealth is certainly in the forefront. However, the language used here tells us that he was much more than just rich. He was a man of comprehensive value/worth.
3] The name Boaz is a compound Hebrew word: thus בֹּעַז (Boaz) = בּ (In) +עֹז (Strength).
4] Boaz’s name serves as a foundational truth and promise of all that is to come. Notice then, we see Boaz’ name in a handful of key places throughout Scripture. For example, I Kings 7:21 tells us that in the courtyard of the Temple (which was promised to David and built by his son, Solomon), in the place where the people gathered for the sacrifices, the administration of Justice, and to worship; right at the entrance to the Holy Place there were two enormous freestanding pillars. The right pillar of the Temple was inscribed with the name Jachin (which means He establishes it) and the left pillar was inscribed with the name Boaz (in strength). Remember, Hebrew reads right to left.
1 Kings 7:21 Thus he set up the pillars at the porch of the nave; and he set up the right pillar and named it Jachin (He establishes it), and he set up the left pillar and named it Boaz (in strength). See also II Chron 3:17
Next, in the passage from last week’s Epiphany account, we hear the religious leaders quoting Micah chapter 5 to Herod. There God promises that this Messiah “will arise and shepherd His flock in the strength of YHWH (literally- בְּעֹז Boaz). Notice then in Micah’s prophecy the town of Bethlehem, the specific clan of Ephrathah, and the promise of In Strength (Boaz) all come together:
Micah 5:2 ” But as for you, Bethlehem Ephrathah, Too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity.” 3 Therefore, YHWH will hand the people of Israel over to their enemies until the time when she who is in labor has borne a child. Then the remainder of His Judean brethren will return and be reunited with the sons of Israel. 4 And He will arise and shepherd His flock in the Boaz (in the strength) of YHWH, In the majesty of the name of YHWH His God. And His people will remain, because at that time He will be great to the ends of the earth. 5 And this One will be our peace.
The point is that the account of Ruth and Boaz resonated at the heart of worship and at the heart of God’s promise concerning His Messiah. What God began with Boaz, God promises to continue at every step in Boaz (that is, in strength). As such, the message is that God’s deliverance is never meager or halfhearted. Instead, God’s love and commitment to His people are carried out with God’s majestic strength.
5] Notice then the Boadic progression:
· God establishes the line/deliverance of Elimelech, Naomi, and Ruth “in strength” (Ruth 2:1)
· Through Boaz, God establishes the Davidic monarchy “in strength” (Ruth 4:21-22)
· God establishes the Temple and true worship “in strength” (I King 7:21)
· God establishes His Messiah from David “in strength” (Micah 5:4)
Simply put, what God began with Boaz will be carried forward every step of the way in Boaz (that is, in strength)
6] It is worth noting that Boaz not only has an famous wife (Ruth), he also had a famous mother (Rahab the harlot- Judges 2:1-15; 6:17;25)
Matthew 1:5 and to Salmon was born Boaz by Rahab; and to Boaz was born Obed by Ruth; and to Obed, Jesse; 6 and to Jesse was born David the king.
In other words, in the very line of the Messiah we see God’s redemption and grace extending to and including the gentile world.