Who Has Not Stopped Showing Kindness? Preaching Ruth 2:20
Preachers who use more than one Bible translation in sermon preparation might notice a translation conundrum as they work through the book of Ruth. In 2:20 Naomi either exclaims, “May he blessed by the Lord, who has not abandoned his kindness (ḥesed) to the living and the dead” (e.g., NRSV, NASB, ESV) or “May he blessed by the Lord because he [i.e., Boaz] has not abandoned his kindness to the living and the dead” (e.g., NIV, NLT, CEV).
So who is the one showing unceasing kindness? Is it the Lord or Boaz? The immediate context would suggest the Lord but a comparison with 2 Sam 2:5, which provides a structural parallel, would point to Boaz as the one who shows unceasing kindness. Not unexpectedly, scholars are divided on this issue, as reflected in the different Bible translations.
However—and this is difficult to reflect in Bible translations—it is possible that what we find in this verse is deliberate ambiguity. That is, it could refer to both the Lord and Boaz. Why do I mention this? It has implications for our understanding of the theology in the book of Ruth, and hence for our preaching of this narrative.
Kindness and Boaz
As chapter 2 opens we are introduced to Boaz, “a man of great worth” (2:1). His piety is evident from his first greetings to his harvesters (2:4), but as the chapter unfolds we find that kindness is his calling card. Boaz demonstrates kindness to Ruth in five ways in this chapter.
He asks her to stay and glean in his field, sticking close to his female harvesters (2:8–9). There was a provision in the Law for the marginalized of society to glean in the fields of landowners (Lev 19:9–10; 23:22; Deut 24:19–21). But the number of times it is enjoined by the ancient Israelites suggests that it was a law that was only grudgingly followed, if at all (e.g., Isa 1:21–23; 10:1–2; Amos 5:11–15; 8:4–6; Mic 3:1–3; cf. Job 24:3, 21; Ps 94:6). This backdrop highlights Boaz’s enthusiasm all the more.
He commands his male workers not to assault Ruth (2:9). Naomi confirms that the open field is a dangerous place for an unattached foreign woman (2:22). Although the story of Ruth has a pleasant lilt, glimpses of the milieu of the time—the time of the judges (1:1; cf. Judg 21:25)—occasionally break through. Boaz’s kindness is revealed in protection.
Not only is she allowed to stay in his field, Boaz also grants her permission to drink from the communal water jars to slake her thirst (2:9). He invites her to eat at the staff canteen (2:14). Moreover, he personally serves her roasted grain enhanced with wine vinegar. She ends up eating her fill and even takes some back for her mother-in-law. He grants her special gleaning privileges (2:15–16). Not only is she permitted to glean from the leftovers, she is permitted to glean among the sheaves. But, Boaz instructs his male workers to deliberately leave behind some stalks for her to pick up. And he tells them not to humiliate or rebuke her. Boaz’s kindness to Ruth can thus be summarized as generous provision and protection.
Kindness and The Lord
Up to this point in the narrative the Lord has only once been explicitly involved in proceedings. Even then, it is hearsay that the Lord broke the famine in Israel (1:6). Yet the narrative highlights the Lord as the ultimate source of blessing through the speeches of the characters.
Naomi prays that the Lord will show kindness to her widowed daughters-in-law by providing a house and husband for them (1:8–9). Here she hopes for the blessing of rest from the Lord for her daughters-in-law.
Boaz’s greeting to his harvesters is a call for God’s presence (“The Lord be with you.”), while the harvesters’ response is one of benediction (“The Lord bless you;” 2:4). While this exchange does not mention the Lord’s kindness, it does keep the Lord in view as the source of blessing. Boaz prays that Ruth’s sacrificial loyalty to Naomi will be rewarded by the Lord, under whose wings Ruth had come to seek shelter (2:11–12; cf. 1:16). The interplay between finding refuge in the Lord and his granting of kindness is found in Psalm 36:7, “How precious is your kindness (ḥesed), O God! All people take refuge in the shadow of your wings.” The psalm contrasts the wicked, those who do not fear God, with those who seek refuge in God. For this latter group, God’s kindness is expressed in both provision and protection (36:8–12).
Kindness in the Book of Ruth
As discussed, Boaz has already begun to provide Ruth with provision and protection. This brings us back to the translation conundrum. Who shows unceasing kindness? It is both Boaz and the Lord. This understanding is borne out in the rest of the narrative. It will be through Boaz’s further acts of kindness that Ruth will eventually find rest: the Lord’s provision (1:9).
In chapter 3, Ruth carries out her mother-in-law’s plan to request marriage from Boaz (3:1–5). Cleverly, Ruth couches her request in a way that echoes Boaz’s previous words to her, “Spread the corner of your garment [lit. ‘wing(s)’] over me.” Ruth asks Boaz to be the one through whom the Lord’s blessing will flow to her. In response, Boaz invokes another blessing upon her, and acknowledges her request as a greater act of kindness than when she chose to follow Naomi back to Bethlehem (3:10). In kindness he gives his word that he will do for her all she asks, without promising marriage (3:12). Although he is a kinsman-redeemer, Boaz knows of a closer relative.
In chapter 4 the kindness of Boaz is shown in contrast to the nearer kinsman-redeemer. This male relative is first offered the chance to redeem the field and marry Ruth. His response is telling: “I cannot redeem it for myself, lest I ruin my own inheritance. Take my right of redemption yourself, for I cannot redeem it” (4:5). We are not told about the personal circumstances of Boaz and the nearer kinsman—whether they are married or have children already. But the nearer kinsman is not willing to take on the burden of redeeming the land, marrying Ruth, and siring a son to “raise up the name of the dead on his inheritance” (4:5). For him, it was too much of personal sacrifice.
How ḥesed is Portrayed in the Book of Ruth.
As vividly demonstrated in Boaz, he has a generous spirit willing to help others in need, especially those without the means to help themselves; it is also expressed in acts of self-sacrifice that contain inherent risk. Ruth also shows kindness but she, like Boaz, is reflecting the character of the Lord under whom she has found refuge.
The historical backdrop to Ruth highlights the Lord’s kindness towards God’s people. The time of the judges was an era of downward-spiralling anarchy, yet despite their rebellion YHWH still rescued the people through judges. In the book of Ruth we see kindness focused on one family, through which later generations would be aided by bringing king David into the world (4:17–22).
Kindness and Us
For preachers, the book of Ruth is a wonderfully rich narrative from which to draw application. As we consider how to exhort our hearers to display kindness in their lives, we would do well to reflect upon the interplay found in Ruth 2:20, and consider how this fits into the broad sweep of the Bible.
In Ruth the Lord shows kindness through Boaz. Boaz was blessed by God, and in turn he blesses others, including Ruth. “Blessed to be a blessing” may be clichéd but it reflects on the interplay in the book of Ruth. It is also found in other parts of the OT, with Gen 12:3 the earliest and most foundational expression of it. The book of Ruth might be considered one practical illustration of this principle. The NT extols the riches of God’s grace “in His kindness towards us in Christ Jesus,” even though we were dead in our trespasses (Eph 2:4–9; cf. Titus 3:4). In response to God’s kindness, we are to clothe ourselves in kindness (Col 3:12), a fruit of the Spirit (Gal 5:22). We who are blessed by God’s kindness are to display God’s kindness to others in our lives.
Thus God, in Jesus, is our ultimate example to emulate—not Boaz or Ruth. And our motivation for living lives of generous kindness is in response to the super-abundant blessing that we’ve received from God. It is in gratitude to the kindness that God has shown us in the self-sacrificial giving of God’s own Son. The ultimate son of David has rescued us—we who were unable to help ourselves.
