Short Blog Intro:
Discover the beautiful story of Ruth and Boaz, a shadow of Christ and the Church,
where redemption begins in the most unexpected ways.
Ruth went out to glean in the field behind the harvesters. As it turned out, she found herself working in a field belonging to Boaz, who was from the clan of Elimelek.
Just then, Boaz arrived from Bethlehem and greeted the harvesters, “The Lord be with you!”
“The Lord bless you!” they answered.
Boaz asked the overseer of his harvesters, “Who does that young woman belong to?”
—Ruth 2:3–5
Shalom~
In Ruth chapter 2, we witness the first meeting between Ruth, who represents the bride, and Boaz, who foreshadows Jesus. Ruth was a widow. The Bible doesn’t clearly state whether Boaz was married or single, but based on his words and the way others address him, he seems to be older—perhaps either unmarried or a widower.
“The Lord bless you, my daughter,” he replied. “This kindness is greater than that which you showed earlier: You have not run after the younger men, whether rich or poor.”
—Ruth 3:10
Boaz refers to Ruth as “my daughter” and “young woman,” while others call her a “girl.” This contrast indicates that Boaz is significantly older than Ruth. (Chapter 3 will explore this further, so we’ll leave that for the next meditation.)
“There was a relative of Naomi’s husband, a man of standing from the clan of Elimelek, whose name was Boaz.” (Ruth 2:1)
Anyone familiar with the Bible would recognize the significance of “a man of standing.” This introduces two important Old Testament practices:
- Levirate marriage: If a man died without children, his brother was to marry the widow to produce offspring for the deceased brother.
- Kinsman redeemer (Goel): A close relative could redeem property sold due to poverty, returning it to the family.
“If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her...”
—Deuteronomy 25:5–6
Ruth and Naomi returned to Bethlehem just as the barley harvest began, and immediately Boaz—a prominent relative—was introduced. This timing seems symbolic, suggesting a different perspective than the Parable of the Ten Virgins in Matthew 25. Naomi and Ruth were not virgins simply waiting for the bridegroom. They were widows—actively striving to move out of that status through faith and action.
Ruth was not only a widow, but a Moabite.
The nation of Moab originated from the incestuous relationship between Lot and his elder daughter after the destruction of Sodom. (The younger daughter’s child was Ben-Ammi, ancestor of the Ammonites.) Spiritually speaking, Moabites were descendants of a fatherless, cursed lineage.
“No Ammonite or Moabite or any of their descendants may enter the assembly of the Lord, not even in the tenth generation.”
—Deuteronomy 23:3
So how did Ruth, a Moabite, enter the genealogy of Christ?
God’s love and mercy were evident from the beginning—but He never changes or compromises His Word. Then how can we understand this apparent contradiction? The key lies in the transformation of identity.
“Where you go, I will go, and where you stay, I will stay.
Your people will be my people and your God my God.
Where you die, I will die, and there I will be buried.”
—Ruth 1:16–17
Ruth completely abandoned her old Moabite identity and embraced a new one as part of Judah. Spiritually, this represents being “born again.” Her declaration was not just about worshiping Yahweh—it was a total commitment to become one with the people of God.
“Remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise... But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.”
—Ephesians 2:12–13
God, in His grace, allowed a woman from a cursed nation to meet her true husband.
“As it turned out, she found herself working in a field belonging to Boaz...”
—Ruth 2:3
Moab was cursed not only because of its origin, but also because it refused to offer food and water to the Israelites when they passed by on the way to the Promised Land. (Deuteronomy 23:4)
Jesus’ parable of the sheep and goats in Matthew 25 reflects this—Moab acted like the goats who ignored the needs of the “least of these.”
But Ruth was different from her ancestors:
“I’ve been told all about what you have done for your mother-in-law... how you left your father and mother and your homeland and came to live with a people you did not know before.
May the Lord repay you for what you have done.”
—Ruth 2:11–12
Ruth acted like the sheep on the right—serving and loving others in faith.
Even Deuteronomy’s curse (“may never enter the assembly of the Lord”) is revealed through a hidden key:
“Come over here. Have some bread and dip it in the wine vinegar.”
—Ruth 2:14
This moment points us to the Last Supper. Compare it with:
“It is the one to whom I will give this piece of bread when I have dipped it in the dish.”
Then, dipping the piece of bread, He gave it to Judas, the son of Simon Iscariot.
—John 13:26
Both Ruth and Judas received dipped bread—but their outcomes were vastly different. The "vinegar" or sour wine represents the death on the cross.
Jesus received the sour wine and said, “It is finished.” (John 19:30)
Ruth dipped her bread herself—choosing to follow the way of the cross.
Judas, on the other hand, was handed the dipped bread—his fate sealed by judgment.
Two glories—one of redemption, the other of judgment.
“A time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.”
—John 5:28–29
Ruth chose the cross. She walked the path of discipleship and shared her abundance with Naomi, just as a true disciple brings others along.
The roasted grain she ate represents the food of spiritual maturity—symbolizing preparation for spiritual battle.
“The day after the Passover, they ate some of the produce of the land: unleavened bread and roasted grain. The manna stopped the day after they ate this food from the land.”
—Joshua 5:11–12
This is the season of discernment—of knowing good from evil:
“Anyone who lives on milk is still an infant... But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.”
—Hebrews 5:13–14
In Song of Songs, the beloved is praised for having teeth like sheep—mature enough to chew solid food. A baby has no teeth; it drinks only milk. The bride is mature and prepared.
There is also a hidden detail—Boaz had harvesters working in the field. Some are called “girls,” others “boys.” It’s scattered and somewhat disorganized in the text—but I see this as a picture of angels.
“The harvest is the end of the age, and the harvesters are angels.”
—Matthew 13:39
“Are not all angels ministering spirits sent to serve those who will inherit salvation?”
—Hebrews 1:14
While Ruth walked the way of the cross, angels were appointed to help her.
“Let her glean even among the sheaves, and don’t reprimand her.
Rather, pull out some stalks for her from the bundles and leave them for her to pick up.”
—Ruth 2:15–16
Angels don’t rebuke or discipline us—that is the role of the Holy Spirit. Angels assist and protect the heirs of salvation.
Thus, Ruth remained with Naomi throughout the barley and wheat harvests, under divine protection:
“So Ruth stayed close to the servant girls of Boaz to glean until the barley and wheat harvests were finished. And she lived with her mother-in-law.”
—Ruth 2:23
It seems the marriage with Boaz could only happen after the harvest.
From Ruth chapter 2...
I believe the Lord has appointed angels to help me, too.
I feel their presence in countless near-misses, in wondrous, unexplainable events.
Even if I cannot see them, I know they are there—reporting back to God about me.
“Listen! My beloved!
Look! Here he comes, leaping across the mountains,
Bounding over the hills.
My beloved is like a gazelle or a young stag.
Look! There he stands behind our wall,
Gazing through the windows,
Peering through the lattice.”
—Song of Songs 2:8–9
Today, once again, I wait—hoping for the Lord to find me through what appears to be a simple coincidence.