Ruth 2: The Providence of the Kinsman Redeemer

From Tragedy to Hope

The narrative of Ruth begins in the shadow of profound loss. Following the deaths of Elimelech and his two sons in the land of Moab, Naomi returns to Bethlehem accompanied only by her Moabite daughter-in-law, Ruth. They return as widows—destitute, marginalized, and seemingly without a future. However, the transition from the first to the second chapter of Ruth marks a shift in the wind. While the opening scenes are defined by famine and funeral processions, the second chapter introduces the theme of providence: the delicate balance between God’s absolute sovereignty and His inherent goodness. This providence is not always found in the miraculous or the spectacular, but in the quiet, everyday details of life that God orchestrates to provide for His people.

The Character of Strength

At the center of this unfolding hope is a man named Boaz. Introduced as a relative of Elimelech, Boaz is described as a man of great wealth and standing. His name itself carries the meaning of “strength,” yet the Hebrew descriptors go beyond mere financial success. He is characterized as a “worthy” or “prominent” man, a title that speaks to his substance and moral integrity. In a period of Israel’s history defined by the moral chaos of the Judges—a time when “everyone did what was right in his own eyes”—Boaz stands as a stark contrast. He is a man who walks with God, treats his employees with dignity, and adheres to the spirit of the law rather than just its letter.

Ruth 2:1 (NASB)

Now Naomi had a kinsman of her husband, a man of great wealth, of the family of Elimelech, whose name was Boaz.

Boaz serves as a “lowercase h” hero in the biblical narrative. While the Bible has only one ultimate Hero in Jesus Christ, figures like Boaz serve as types or shadows. He represents the strength of a protector and the heart of a redeemer, providing a tangible earthly reflection of the divine grace that characterizes the character of God.

The Invisible Hand of Providence

Desperate for sustenance, Ruth seeks permission from Naomi to glean in the fields. Gleaning was the divinely mandated welfare system of ancient Israel, designed to protect the poor and the immigrant. The law required landowners to leave the corners of their fields unharvested and to refrain from gathering grain that fell during the reaping process, leaving it instead for the needy.

Leviticus 19:9-10 (NASB)

’Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. ’Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the LORD your God.

As Ruth sets out to work, the text notes that she “happened” to come to the portion of the field belonging to Boaz. From a human perspective, this appears to be a stroke of luck or a fortunate coincidence. However, the narrator employs this irony to highlight the providential hand of God. Without a visible sign in the sky or an audible voice, God leads a destitute widow to the exact location where she will find favor. This illustrates a theological truth: God often works through the mundane decisions of faithful people. His voice is frequently found not in the earthquake or the fire, but in the “gentle whisper” of daily circumstances.

1 Kings 19:11-12 (NASB)

So He said, ‘Go forth and stand on the mountain before the LORD.’ And behold, the LORD was passing by! And a great and strong wind was rending the mountains and breaking in pieces the rocks before the LORD; [but] the LORD [was] not in the wind. And after the wind an earthquake, [but] the LORD [was] not in the earthquake. After the earthquake a fire, [but] the LORD [was] not in the fire; and after the fire a sound of a gentle blowing.

The Ethics of the Field

When Boaz arrives at the field, his first recorded words are a blessing to his workers, revealing a workplace culture rooted in mutual respect and fear of the Lord. Upon noticing Ruth, he inquires about her identity, learning that she is the Moabite woman who returned with Naomi. His response to her is one of extraordinary kindness and protection. He instructs her to stay in his fields, ensures her safety from harassment, and provides her with water drawn by his own servants.

Ruth 2:8-9 (NASB)

Then Boaz said to Ruth, ’Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but stay here with my maids. ‘Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to touch you. When you are thirsty, go to the water jars and drink from what the servants draw.’

This act of chivalry is a manifestation of Boaz’s character. He uses his power, prestige, and strength not for exploitation, but for the service and protection of the vulnerable. He recognizes Ruth as a fellow image-bearer of God and treats her with the dignity that her status as a “stranger and alien” requires under the covenantal law. God had specifically commanded Israel to love the foreigner, reminding them of their own history as aliens in Egypt.

Leviticus 19:33-34 (NASB)

’When a stranger resides with you in your land, you shall not do him wrong. ’The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the land of Egypt; I am the LORD your God.

Hesed in Action

Ruth’s reaction to Boaz’s kindness is one of humility and shock. She recognizes that she has no inherent claim to his favor. Boaz, however, explains that his actions are a response to her own reputation—her loyalty to Naomi and her decision to seek refuge under the wings of the God of Israel. In a beautiful moment of intercession, Boaz prays that the Lord would reward Ruth’s work and provide her with full wages.

Ruth 2:12 (NASB)

‘May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge.’

The irony of this prayer is that God uses Boaz himself to answer it. During the midday meal, Boaz invites Ruth to eat with him, serving her personally and ensuring she is satisfied. He then instructs his reapers to purposefully drop stalks of grain for her to gather, allowing her to glean from the best parts of the harvest. Boaz moves beyond the minimum requirements of the law, demonstrating hesed—the covenantal, loving-kindness of God. His motivation is not duty, but a heart transformed by the grace he himself has received from the Creator.

Ephesians 2:4-5 (NASB)

But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved),

The Kinsman Redeemer

When Ruth returns to Naomi with an abundance of grain—nearly thirty to fifty pounds of barley—Naomi is astonished. Upon hearing that the benefactor was Boaz, Naomi reveals a crucial piece of theological and legal information: Boaz is a Goel, a Kinsman Redeemer. In the social structure of Israel, the Kinsman Redeemer was a close relative responsible for intervening in times of crisis. Their role was to redeem property that had been sold due to poverty and to redeem family members who had fallen into debt or servitude.

Leviticus 25:25 (NASB)

’If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman is to come and buy back what his relative has sold.

The concept of the Goel is central to the theology of Ruth. It requires a relative who is both able to redeem (possessing the necessary resources) and willing to redeem (possessing the necessary heart). Boaz possesses the wealth to buy back the land and the character to care for the widows. While the immediate needs of food and safety are met by the end of the harvest, the introduction of the Kinsman Redeemer points toward a greater restoration—one involving the redemption of a family line and the preservation of an inheritance.

The Ultimate Redeemer

The story of Boaz and Ruth is more than an ancient account of a providential meeting; it is a Christological type. Ruth represents the broken, the destitute, and the “ethically other” who stands in need of a grace she cannot earn. Boaz represents the Greater Redeemer who hears the plight of the needy and steps in to provide. Just as Boaz invited Ruth to seek refuge under the wings of God, Jesus Christ invites the weary to find rest in Him.

Boaz’s willingness to use his strength for the sake of the weak serves as a permanent model for godly character. More importantly, it points to the Ultimate Kinsman Redeemer, Jesus Christ, who became our kin through the Incarnation so that He might redeem us from the debt of sin. In the field of Boaz, we see a glimpse of the Gospel: a sovereign God using a righteous man to provide for a faithful woman, ultimately weaving their lives into the lineage of the Savior of the world.