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Explore the complex scenario of the man named “My Friend” in the book of Ruth. Understand the legal, cultural, and ethical dimensions surrounding his choice not to marry Ruth in order to protect his own inheritance. Uncover the ramifications of Levirate marriage and property rights within the framework of Biblical law.

Ruth 4:1, 6 Updated American Standard Version (UASV)

4 Now Boaz went up to the gate, and sat him down there: and look, the kinsman-redeemer of whom Boaz spoke came by; so he said, “Turn aside, friend; sit down here.” And he turned aside and sat down. 2 And he took ten men of the elders of the city and said, “Sit down here.” So they sat down. 3 Then he said to the kinsman-redeemer, “Naomi, who has come back from the fields of Moab, is selling the parcel of land that belonged to our brother Elimelech. 4 So I thought I should disclose it to you and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will kinsman-redeem it, kinsman-redeem it. But if you do not want to redeem it, tell me, that I may know, for there is no one besides you to kinsman-redeem it, and I come after you.” And he said, “I will kinsman-redeem it.” 5 Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabitess, the wife of the dead man, in order to restore the name of the dead man to his inheritance.” 6 Then the kinsman-redeemer said, “I cannot kinsman-redeem it for myself, lest I impair my own inheritance. Take my right of kinsman-redemption yourself, for I cannot kinsman-redeem it.

The book of Ruth, set against the grim backdrop of the era of the Judges, serves as a glimmer of light in a dark time. Within this narrative, one of the significant episodes is the acquisition of land and the marriage proposal related to Ruth, a Moabite widow. The role of the man often referred to as the “closer relative” or “my friend,” depending on your translation, emerges as a person of pivotal importance. His decline to marry Ruth, as accounted in Ruth 4:1, 6, opens the door for Boaz’s marriage to her and thus plays a vital role in the lineage leading to David and eventually to the Messiah. But why does this man decline the opportunity, citing a potential impairment to his own inheritance? To answer this question, we need to explore multiple dimensions—legal, social, and economic—of ancient Hebrew society.

The Legal Framework

In the ancient Hebrew legal system, the law of levirate marriage and the redemption of property were of prime importance. According to Deuteronomy 25:5-10 and Leviticus 25:25, if a man died without an heir, it was the duty of a close relative to marry the widow. This would ensure the deceased man’s name would continue, and his property would stay within the family. The first-in-line relative was faced with a responsibility, not merely an option, to fulfill this duty.

The Socio-Economic Obligations

To marry Ruth would mean the man called “my friend” would acquire additional economic responsibilities. He would not only redeem the land but also maintain it, while simultaneously ensuring it goes to the heirs he would potentially produce with Ruth. As land was the primary source of sustenance and income in ancient Israel, adding another piece to the portfolio might seem beneficial. However, if he had his own sons, they would eventually share the inheritance with Ruth’s sons, diluting the share of his original family’s assets. In a patriarchal society highly concerned about inheritance and legacy, this was a significant downside.

The Complexity of Foreign Origin

Ruth was a Moabite, and even though she had shown herself to be a woman of noble character, the stigma attached to her ethnic background could not be entirely ignored. Marrying a foreigner may have further complicated the social dynamics, making it less attractive for the closer relative to accept this responsibility.

The Fear of Inheritance Dilution

The core issue the man seems to be worried about in Ruth 4:6 is the “impairment” of his own inheritance. This term is weighty. It does not just refer to a simple division of assets but implies a long-term reduction in the economic strength and social standing of his existing family line. In a society where one’s lineage was one’s legacy, this was no small matter.

The Theological Implications

From a conservative theological standpoint, the divine orchestration in the narrative of Ruth is hard to ignore. The man’s refusal paved the way for Boaz to marry Ruth, aligning with God’s grand design. This divine arrangement was not merely to ensure the welfare of Naomi and Ruth but to establish a lineage that would bring forth David and ultimately the Messiah. Therefore, the closer relative’s decision, perhaps made out of concern for his own interests, fit perfectly into the jigsaw puzzle of divine providence.

Conclusion

The man commonly referred to as “my friend” or “the closer relative” in the Book of Ruth found himself caught in a web of legal, socio-economic, and personal complexities. His decision to avoid marrying Ruth was not arbitrary. It was a calculated choice made after weighing various obligations and potential “impairments” to his own lineage and legacy. This episode in the book of Ruth not only illuminates the intricacies of ancient Hebrew society but also the providential hand of God that writes straight on crooked lines. The man’s refusal led to a chain of events that changed the course of biblical history, contributing to the lineage that would bring forth King David and, eventually, the Messiah. Therefore, his dilemma, as complex as it was, becomes a crucial juncture in the unfolding of God’s redemptive plan.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).