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Verse: Ruth 4:1-22

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Verse: Ruth 4:1-22 Verse: Ruth 4:1-22 Note to the Teacher: I have included additional verses that might help answer questions of the fourth chapter's cultural proceedings. Next week we will begin reading the Parables of Jesus from the Gospel of Matthew. Big Idea of the Lesson: God is the active mover of redemption when He is both seen and unseen. The redemption story in Ruth is fully realized and offered to all in the Jubilee brought by Christ Jesus. Key Verses: Deuteronomy 25:5-10 Leviticus 25:10-13, 23-25 Luke 4:18-21 Key Words: In verse 1, the use of “friend” is an inadequate translation. A better equivalency is “So and So,” which is a statement that the kinsman does not respond as a proper redeemer, making him not worth remembering or recording. Names matter in the Old Testament; he has no name. Jubilee – This word does not appear in the text, but it lives in the story's background. Jubilee was supposed to be observed every 50th year (after 7 cycles of 7 years). A ram's horn would be blown to demark the year, slaves would be freed, debt cleared, land returned to the ancestorial family, and the people of God, animals, and land would rest for the entire year. Jubilee is a reminder and statement of who owns the land, people, and possessions; God is the owner. All that Israel had was a gift from God. It is not the year of Jubilee in Ruth. So Boaz must work as Kinsman-Redeemer per Levitical law because, without his intervention, Naomi's land and her and Ruth's freedom will be lost until the Jubilee year. Observance of the Jubilee is never recorded in the Old Testament or any other Jewish historical documents. Boaz is enacting a small picture of Jubilee for Ruth and Naomi that is being read by future generations of Jews seeking to discover their own history. Context: (See previous week studies for additional context) Author (if known): Unknown, possibly Samuel. Recipients/First Readers: Clues within the text point to the story's circulation to be post- exilic. The reader is told in chapter one that the setting is during the time of the Judges. This opening line suggests that this is a past era. Furthermore, in the fourth chapter, verse seven explains Boaz and So-and-So sandal practice; this explanation would likely not be needed during a pre-exile period. One last clue to bring to our attention is the closing genealogy of David. The genealogy presentation is not present as a justification of David's legitimacy as king, but the opposite. David's greatness as king brings legitimacy to the inclusion of the Book of Ruth within scripture. How the text fits in the larger sweep of Scripture: At the end of Chapter 4, the apparent connection to the rest of scripture is the connection to the Davidic line. As great-grandmother to David, Ruth is also included as one of the few females named in the genealogy of Jesus. Ruth is an excellent story in how it connects the intentions at the heart of God's Law and maintains the relationship in how people interact with God and one another. The rules of redemption align with the greatest commandment (Matthew 22:36-40). In his faithfulness, Boaz takes care of the whole community by honoring God and God’s children. Notes: Verse 1-11 deals with a public conversation/business transaction between Boaz and "So and So." “So and So” is not fully aware of the full implications of taking over Naomi’s land. It is unlikely that the property of Elimelek is sitting vacant. The family had left years prior, and the field has more than likely been taken over by this man. If this is the case, "So and So" has been reaping the benefits of being the family's closest kin without caring for Naomi upon her return. It is probable that "So and So" feels he is being called out for not caring for the widow of his kin. He is formally receiving the land and the responsibility of caring for Naomi. What he does not see coming is the additional condition of being redeemer for Ruth and the line of Mahlon. He is unable to take the full risk of being a redeemer. Boaz is then able to present himself as next in line as redeemer. Boaz is willing to take on the benefit and cost of redeeming this family. Verse 13-17 serves as an epilogue to the redemption story. God, who has been solely a background character to this point, steps up and enables Ruth's pregnancy. After her husband and sons' death, Naomi took the name Mara (bitter), but the author was unwilling to make that change. God is praised for the redemption of Naomi. Ruth is commended for her faithfulness to her mother-in-law. Verse 16 is a beautiful image of Naomi, who lost everything, now holding her grandson, Obed. Verse 18-22, the genealogy begins with Perez, the son of Judah and Tamar. Tamar was also a woman whose husband died and was not adequately redeemed by the next of kin. She takes action to find her own future. The genealogy ends with David bringing further importance to the story of Ruth, the path of redemption. Discussion Questions and Topics: Are Boaz’s actions seen as deceptive or appropriate to bring “So and So” to account for his obligations? What is the significance of Boaz meeting with “So and So” in a public setting? How do we practice redemption at Tallowood? Who are the Ruths and Naomis in our midst? Where do we see God working in Ruth? How does this redemption prepare us for the Jubilee found in Jesus Christ? Theological Insight: God is the redeemer, and often his means of redemption is through his people. The church is to be the hands and feet of the gospel. Ruth and Boaz are not the worst role models, but they are not the heroes of the story. God is the hero of the story. God is the one who can pick up hopeless situations and give new life and hope. How do we live out this lesson today? Who needs to be seen during this season of loss? How are you called to individually live out this passage? How should our Connect Group practice redemption? Closing Reflection: God is not audible, visible, or tangible in the ways we might like. We do not have an occasion of burning bushes, pillars of fire, or heavenly messengers to wrestle with during ordinary times. But this does not mean God is not acting or moving in the unheard, unseen, and intangible. God moves through the faith and work of his people. God moves through his scripture. God moves in ways that we cannot track or comprehend. God moves as he wills. Amen. .
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