Ruth 4

11-11-2025 - Posted by Geert-Jan

Originally posted on December 31, 2006 – by Andre Piet
Summary of a Bible study held on December 31, 2006, in Zoetermeer.

in the gate

Chapter 3 describes Boaz on the threshing floor.
Chapter 4 describes Boaz in the gate.
Just as the threshing floor is a depiction of Zion, so the gate is a depiction of power and dominion. The gate has traditionally been the place where (literally and figuratively) the “ins” and “outs” of the city pass through. Whoever takes a seat in the gate, takes part in governance. When the Messiah will appear in the future at Zion (> threshing floor), He will then take up dominion (> taking a seat in the gate).

the necessary ten

Boaz selected a jury of ten men to decide the matter. To this day in Judaism, ten men is considered the minimum for a legally valid assembly (synagogue). The ten represent the ‘testimony’ and thus also symbolize “the ten words” that God Himself wrote on tablets of stone. These two stone tablets (2×5) are often referred to as “the testimony” (Ex. 25:16).
Note also that the chapter closes with ten names. (see below in this blog)

ploni almoni

In the Dutch Statenvertaling we read in 4:1 that Boaz addresses the other potential redeemer with the words “you, such a one.” In Hebrew: ploni almoni, which roughly means: Mr. X. This candidate-redeemer is nameless in the book of Ruth, and that is illustrative of the role he plays. Ploni almoni was more closely related to Elimelech than Boaz. Possibly ploni almoni was Elimelech’s brother, and Boaz his nephew.

the condition for sale

After the harvest, Naomi was forced to sell the inheritance of her two sons. Her poverty left her no other choice*. In order for the piece of land to remain within the family, the nearest relatives held the first right of purchase. ‘Ploni almoni’ immediately agrees when he hears Boaz’s proposal to buy the land. However, he instantly backs out upon hearing that he would also have to enter into a levirate marriage with Ruth. Naomi had apparently stipulated this as a condition for the sale (4:5).

The levirate marriage is an institution that means that when a man dies childless (in this case: the bloodline comes to an end), the moral obligation falls on the deceased’s brother to marry the widow and “to raise up the name of the deceased on his allotment” (Ruth 4:6).

When ‘ploni almoni’ hears that purchasing the land would also require him to marry Ruth, he refuses, saying: “I am not able to redeem it for myself, lest I ruin my own allotment” (4:6). It was lucrative for ‘ploni almoni’ to enrich himself with Naomi’s inheritance. For since Elimelech’s line had died out, the land would remain permanently his. But if he were to marry Ruth, he would automatically lose the inheritance again as soon as offspring were born. ‘Ploni almoni’ thus acted purely out of self-interest and was indifferent toward his poor family.

* The reading of the Statenvertaling, namely that Naomi had already sold her land earlier (4:3), cannot be correct. For the redeemer was to buy the piece of land “from the hand of Naomi” (4:5). No other owner plays any role in this story. When Naomi and her husband once left Bethlehem, selling the land was not an option, because it was worthless due to the prevailing famine.

‘Ploni almoni’ as a type of the coming Antichrist

‘Ploni almoni’ does not deserve a name. He was focused solely on self-enrichment. The name of the deceased meant nothing to him, and the fate of two poor widows did not concern him. He is the first to lay claim to the land and to step forward as redeemer, but he must withdraw his claim—he is unable to redeem. When we view this man in a prophetic light, it is not difficult to recognize in him the false messiah—the pseudo-Christ who will, in due time, manifest himself in Israel. He will be the first to claim the land and to assert his right to the title of “re-deemer.” But the true Boaz will quickly and decisively deal with him.

‘standing in another man’s shoes’

Now that ‘Ploni almoni’ is unwilling to act as redeemer, he must (according to the custom, 4:7) hand over his shoe to Boaz. The shoe symbolizes the position in which someone stands. ‘Ploni almoni’ must publicly relinquish his position to Boaz. Boaz now literally and figuratively steps into his shoe(s). He will act as redeemer and care for the poor, childless, foreign widow.

take your shoes from off your feet

The shoe represents a person’s position (> wherein one stands), or one’s walk. In the Muslim world, the custom still exists today to remove one’s shoes when entering the presence of God. When Moses approached the burning bush, he was told: “Take your shoes from off your feet, for the ground on which you are standing is holy.” Regardless of who wears the shoes or what kind of footwear it is—in God’s presence, shoes are merely a burden. On the basis of position or conduct, no human can approach God. Only with empty hands and bare feet can a person come near to God. Paul speaks of “the grace in which we stand” (Rom. 5:2).

“and she became his wife”

With the redemption of the land, Boaz also acquires Ruth as his wife. A beautiful type of what the other mighty man of Bethlehem will do in the future. He will redeem the ruined land and acquire the widow Israel “as His bride, for the eon” (Hosea 2:18). One of the great themes of the Bible is that God will make a new (marriage) covenant with Israel. This will take place when Israel is gathered from among the nations back to the Land (‘erets Yisrael’). The Gentile Ruth serves as a model for the nation returning from the world of the nations.

For your Master is your Maker; YHWH of hosts is His Name,
and your Redeemer is the Holy One of Israel;
Elohim of the entire earth shall He be called.
For like a forsaken and grieved wife in spirit
YHWH calls you,
even as a wife of youth when she is rejected, says your Elohim.
Isa. 54:5–6

in the name of the deceased

Boaz marries Ruth and thereby continues the name of her previous husband: “…to raise up the name of the deceased on his allotment” (Ruth 4:6). Machlon lives on in Boaz. Again a confirmation that Boaz symbolizes the risen Christ. Ruth marries another, but legally this man is the same as her first husband. This runs parallel with the truth that the One who once entered into a marriage covenant with Israel is the same as the One who once died on the cross and rose from the dead (cf. Rom. 7:1–4).

register of ten names

The register at the end of the book is not a complete list of descendants. Just like in Matthew 1, we are dealing instead with a numerically structured register of successive ‘crown witnesses’. In Matthew 1, the structure is 3 × 14 (= 42), and in Ruth 4 it is 2 × 5 (= 10) names. Chapter 4 began with ten men (4:2) who served as witnesses to the redemption fulfilled by Boaz, and it ends with the mention of ten silent witnesses to God’s faithfulness to His promise given to Judah. The first five names relate to Egypt, and the last five to Israel. God once promised the scepter to Judah (Gen. 49:10), and through two times five links, it comes to rest with the first king: David. Note also that Boaz is the seventh, and the new life he brings forth (Obed) is the eighth.

salvation history in a nutshell

The last word of the book (namely: David) explains the entire preceding story. The book bears witness to the establishment of the house of David in the “house of bread” (Bethlehem). The events described in Ruth turn out to be, down to the smallest detail, a blueprint of “Jesus Christ, the Son of David” (Matt. 1:1).

The book is salvation history in a nutshell:
from exile to return;
from old to new covenant;
from “the beginning of the barley harvest” (> resurrection) to the final redemption;
from Mara (= bitterness) to Naomi (= pleasantness);
and from death to life.

Ruth 1
Ruth 2
Ruth 3

Delen: