Loyal Love: The Book of Ruth

Big Idea of the Series: This four-week series looks at the book Ruth, highlighting the
theme of God’s loyal and redeeming love in Ruth’s story.

Week 1
Text: Ruth 1:6–18
Topics: Ruth, God’s Provision, Marriage, Sacrifice
Big Idea of the Week: Naomi struggles with her own future and cannot promise
anything to either of her daughters-in-law, but God sees more to our situation than we
can see for ourselves.
Application Point: God makes no mistakes in the people he surrounds us with as we
walk our journey. Like Naomi, we may feel like it would be better for others to go on
their way and do something different, but God may intend that we continue to walk with
them as he uses them to bless us. Our blessing in this life may turn out to be a blessing
for others and finally a blessing to the kingdom.

Sermon Ideas and Talking Points:

1. Naomi and her daughters-in-law are traveling back to Bethlehem following a

period of famine. The three women have been traveling for some time when
Naomi instructs them to return to their mother’s house (Ruth 1:8), which is
interesting because it would be more typical to have returned to their father’s
home. Some have argued that in this time, the mothers of non-Hebrew homes
were responsible for the betrothing process, and Naomi was just following suit.
This could be a possible connection when Naomi attempts to set up Ruth with
Boaz later in the story. However, in the immediate verses, Ruth attempts to send
the daughters back to their homeland so that the opportunities of having a family
will be more likely to happen for them. She sends them in the kindness of God.
Sankenfeld says, “In the absence of her own ability to act on their behalf, she
commits them to God’s kindness (ḥesed), to action to be done for them by God.
The words she uses may reflect not just a general wish, but a formulaic
expression by which to bring a relationship to an end without recrimination or
 sense of disloyalty on either side. By invoking divine ḥesed on behalf of Ruth and
Orpah, Naomi signals to them that they are free of any continuing commitment to
her. These words expressing her willing intent to bring the relationship to a close
both preempt a negative interpretation of Orpah’s choice and set the stage for
revealing the depth of Ruth’s loyalty (ḥesed, cf. 3:10) in her decision to
accompany Naomi” (Katharine Doob Sakenfeld, Ruth, Interpretation [Louisville,
KY: John Knox Press, 1999], 24, Logos).
2. Reed explains, “The word kindness … speaks of God’s covenant loyalty to His
people. It involves grace in that it was extended even when it was not deserved.
Here divine will and human action went hand in hand. Both God and humans
were doers of ḥeseḏ” (John W. Reed, “Ruth,” in The Bible Knowledge
Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck
[Wheaton, IL: Victor Books, 1985], 1:420).
3. Ruth’s commitment to Naomi should not be seen as just an act of a generous or
kind spirit. Ruth was deciding to leave her previous way of life in total and take
Naomi’s life as her own. Reed says, “Ruth had endured three entreaties of her
mother-in-law to return home to Moab (vv. 11–12, 15). But she chose life with
Naomi over her family, her national identity, and her religious idolatry. … Here
was a stirring example of a complete break with the past” (Reed, “Ruth,” 420–
21).
4. Atkinson explains, “Ruth, we are told, clung to Naomi (verse 14). This verb is the
word of committed faithful ‘cleaving’ in a deep personal relationship—such as is
used of the man for his wife in the Garden. It is used also of the committed
faithfulness which God desires of his covenant people in response to his initiative
of saving grace” (David Atkinson, The Message of Ruth: The Wings of Refuge,
The Bible Speaks Today [England: Inter-Varsity Press, 2011], 49, Logos).
5. The commitment of Ruth to follow Naomi as her daughter brings their relationship
into a new spectrum. Ruth’s commitment will change her life in every way that it
possibly could. Nielsen says, “At the start of the dialogue between Naomi and her
daughters-in-law Naomi expressed the wish that Yahweh would show them
ḥesed. At the close of the dialogue it is Ruth who takes the name of Yahweh onto
her lips” (Kirsten Nielsen, Ruth: A Commentary, trans. Edward Broadbridge, The
Old Testament Library [Louisville, KY: Westminster John Knox Press, 1997], 50,
Logos).
6. Naomi’s promise to pray for her daughters-in-law calls us to consider the great
purpose and power we find in prayer. David Atkinson tells us, “Providence
reminds us of our creatureliness and dependence on God, and that together with
all men, we stand under God’s lordship; prayer is an activity by which we
acknowledge that we cannot be our own lord” (Atkinson, The Message of Ruth,
43).
7. We must learn to pray for others and then tell them what we have been doing on
their behalf. Erik Raymond says, “Make it a priority to pray for other believers and
then tell them how you are praying, that you both might wait expectantly for the
blessing of God with eyes peeled for the gracious divine handiwork in your lives.
This exercise serves to forge humility, confidence, joy, perseverance,
thanksgiving, and further prayer” (Erik Raymond, “The Encouragement of
 Believers Praying for You,” The Gospel Coalition, November 28, 2007,
https://www.thegospelcoalition.org/blogs/erik-raymond/the-encouragement-of-
believers-praying-for-you/).
8. Jared C. Wilson on our confidence in Christ remaining with us until the end:
“Christ’s vow has been made. It has been made out of love for the Father and
love for you. Jesus was willing to venture even to death on a cross because his
love was greater than his fear. And because his love is greater your sin” (Jared
C. Wilson, “The Vow of Christ,” The Gospel Coalition, August 28, 2019,
https://www.thegospelcoalition.org/article/the-vow-of-christ/).
9. As followers of Christ, God’s plan and our own ignorance regarding it can muddy
up the water so that we cannot see what God is doing. We might think that it
would be easier for us if we just went it alone; however, it would do us well to
stop from time to time and ask God, “Who have you given me as a support?” or
“Who am I given to support?” No matter the outcome, we must be willing to see
that God’s providence may not be clear, but it is the most important thing
happening in our lives.

Week 2
Text: Ruth 2:8–20
Topics: Boaz, God’s Provision, Family, Service, Confidence
Big Idea of the Week: Boaz both celebrates Ruth for her service to Naomi and to the
“family” overall, by giving her special security and treatment.
Application Point: God doesn’t always move in the ways we might imagine, but if we
are attentive, we’ll find that he does move. We never know when God might return our
kindness to others back to us and the form it might take. So, we must make habits of
compassion and costly personal generosity and trust that God will provide at just the
right time.

Sermon Ideas and Talking Points:

1. Boaz is astonished to find a woman working for him that he didn’t know about
before. Once it is realized that Ruth is the woman, Boaz takes an endearing
approach to her. Block explains, “His address of Ruth as ‘my daughter’ is
remarkable not only because it is reminiscent of how Naomi perceived Ruth
(1:11, 12; 2:2), but also because of Boaz’s intention to break down the barriers
that naturally separate her from him. The expression is not patronizing but
reflects the age difference between these two persons, and it arises out of the
genuine sense of responsibility that Boaz feels for Ruth. Despite the fact that she
is a Moabite, and he knows it, like a loving father he will offer this foreigner his
protection and his resources” (Daniel Isaac Block, Judges, Ruth, The New
American Commentary 6 [Nashville: Broadman & Holman Publishers, 1999],
659, Logos).
2. The attention Boaz gives to Ruth is both incredible and generous. Heuy says,
“He encouraged her, not to go to other fields to glean, but to remain with his
servant girls and work alongside them. The men wielded the sickles, and the
 women followed along, tying the sheaves in bundles (v. 9). As further proof of his
concern for her and his desire to protect her from harm, Boaz told Ruth that he
had ordered the men not to ‘touch’ her (nāg̱aʿ, ‘to reach to,’ ‘to strike’; NEB,
‘molest’). She could also drink from the ‘water jars’ (kēlîm, ‘vessels,’ not so
specific as NIV) that the men had filled for their use” (F. B. Huey Jr., “Ruth,” in
Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, The Expositor’s Bible
Commentary 3 [Grand Rapids: Zondervan Publishing House, 1992], 530, Logos).
3. Trusting in God when you don’t really know him can be next to impossible. Ruth’s
trust in God likely stems from the example of Naomi. As Ruth set out to work, she
no doubt placed her trust in God to provide. Boaz recognizes the trust she has
and celebrates her for it (2:12). Huey explains, “A vivid idiom describes [Ruth’s]
faith: ‘under whose wings you have come to take refuge.’ It pictures a tiny bird
snuggling under the wings of its mother (cf. Deut 32:11). The word for ‘wing’ is
also the word for the ‘skirt’ or ‘robe’ of a man (cf. 3:9, where it is so used).
Figuratively the idiom symbolizes God as the Protector (Pss 36:7; 57:1; 91:4)”
(Huey, “Ruth,” 530).
4. Naomi is overwhelmed by the kindness of Boaz—which she recognized as the
work of God (2:20). Naomi’s heart and commitment to God had influenced Ruth
to act in accordance with what she had seen in Naomi. God’s response in
directing Naomi’s steps to the fields of Boaz could be seen as the providence of
God working out a greater plan in concert with the obedience of these two
women—and perhaps even Boaz. The key seems to be in the way that God
seems to be working toward building a home for Ruth. Cundell and Morris say,
“There is a strong sense of family, so that any kindness that God might show to
Ruth and Naomi is a kindness to their dead relatives as well as to themselves.
Then Naomi goes on to tell Ruth the reason for her expression of pleasure. Boaz
is a relative. For the expression rendered one of our next kinsmen (AV) see
Additional note (pp. 272f.). The use of this term plus the reference to the dead
may indicate that already Naomi had in mind the way events were to turn out”
(Arthur E. Cundall and Leon Morris, Judges and Ruth: An Introduction and
Commentary, Tyndale Old Testament Commentaries 7 [Downers Grove, IL:
InterVarsity Press, 1968], 271, Logos).
5. The story of Boaz doesn’t begin with Ruth but with Rahab the prostitute from
Joshua 2. Here is a great article explaining the significance of Boaz in the story
of Ruth, as a redeemer, not simply because of his kindness. It’s the person of
Boaz that makes the story come alive in a way we can’t even imagine. “In asking
God to reward Ruth, Boaz embodies the reward God had given his own
mother—one that wouldn’t terminate with him, nor with Ruth, but would continue
through both of them to their grandson David and their greatest descendant,
Jesus” (Rachael Starke, “Boys Will be Boaz,” The Gospel Coalition, October 10,
2019, https://www.thegospelcoalition.org/article/boys-boaz/).
6. Courtney Reissig on the value of keeping perspective when the world around us
seems uncertain: “In this polarizing age, Christians are increasingly homeless.
We don’t fit in secular culture, and some of us feel that we fit less in our churches
and denominations. Regardless of our passion for the gospel, few enjoy being
persecuted and marginalized. We have an ingrained desire to be liked and
 welcomed. It’s frightening when we feel homeless—both inside and outside the
church. But Jesus comforts us with these words. We might not have a place
here, but this world is passing away. We do have a place in the world that has no
end. He’s gone ahead of us to get it ready. And in his Father’s house, there’s
room for all who are in Christ” (Courtney Reissig, “Comfort in a Fearful World,”
The Gospel Coalition, January 25, 2022,
https://www.thegospelcoalition.org/article/comfort-fearful/).
7. It seems that God’s work is hard to see when it’s happening. However, the more
consistent we are in knowing the God of creation, the more we are going to
recognize his presence among us. Ruth wanted to honor Naomi by helping to
provide for the both of them without realizing that God was waiting to honor them
both in ways they wouldn’t be able to imagine. It must be seen that he works this
way throughout the Scriptures. Ruth’s example of earnest servanthood, Boaz’s
provision, and Naomi’s celebration of the wonder of God are all great reminders
to each of us to see the many actions of our lives as acts of worship to the God
who is always with us.

Week 3
Text: Ruth 3:1–4:12
Topics: Ruth, God’s Provision, Kindness, Character
Big Idea of the Week: Naomi plays matchmaker in hopes that Boaz will take Ruth as
his wife and thus provide a future for Ruth.
Application Point: Sometimes God will use us to help change the lives of others, and
sometimes he will use others to change our lives. In either case, our greatest task is to
remain open to what God is doing and then respond with a heart of gratitude.

Sermon Ideas and Talking Points:

1. Much debate exists on the rationale of Naomi’s instruction to uncover the feet of
Boaz in the middle of the night (3:1–5). Some have taken “feet” to be a
euphemism for Ruth to engage in potential sexual activity with Boaz. What
doesn’t seem to be up for debate is the action itself. Ruth’s presence in the
middle of the night at the “feet” of Boaz would certainly be enough to get rumors
started. Driesbach explains. “These instructions, along with Ruth’s actions, have
been portrayed as a seduction, as cultic sexual activity, as a discreet offer of
marriage, as a symbolic communication of her availability for marriage, and in
other ways as well. In light of the literary parallels suggested by Berger … and
because the book seems to place sexual activity later in the relationship of Ruth
and Boaz (4:13), options involving a sexual act on the night of the meeting seem
very unlikely. Also, it seems that if Ruth and Naomi had an inkling about the good
reputation she had gained in the community (cf. 3:10–11), they would not have
made her unnecessarily vulnerable in this way, a move that goes beyond risky to
reckless” (Jason Driesbach, “Ruth,” in Joshua, Judges, Ruth, ed. Philip W.
Comfort, Cornerstone Biblical Commentary [Carol Stream, IL: Tyndale House
Publishers, 2012], 531, Logos).
2. When Boaz wakes up and questions Ruth (3:9), her response calls attention to a
previous conversation (2:13) where Ruth’s identification is clearly as a servant to
Boaz. While the same word “servant” is translated in both passages, Ruth uses a
different term in 3:9 indicating that she is available to Boaz as a wife or
concubine. When she calls for Boaz to spread his wings over her as his servant,
she is both calling for marriage and for his willingness to seek a full reward for
her through God’s favor (Ruth 2:12). Sakenfield says, “The term translated ‘cloak’
by the NRSV is literally in Hebrew ‘wing,’ as in the wing of a bird; a secondary
meaning relates to the loose flowing end of a garment. Ruth’s choice of this term
is charged with significance in two respects. First, the idiom to cover with the
wing/garment is not an ordinary request for warmth but refers to the establishing
of a marriage bond. … Now Ruth in effect invites Boaz to make good on the
prayer he made earlier on her behalf, by providing some measure of the ‘full
reward’ of refuge under God’s wings through his own action, by marrying her.
Again a central theme of the book appears, namely that human action is the
vehicle for achieving divine blessing and the fullness of human community. Ruth
hoped to “continue to find favor” in the sight of Boaz (2:13); if he takes this huge
next step beyond a generous and protected gleaning opportunity, her refuge in
the God of Israel will be more secure” (Katharine Doob Sakenfeld, Ruth,
Interpretation [Louisville, KY: John Knox Press, 1999], 58–59, Logos). Another
great perspective comes from Eskenazi and Kensky: “Ruth is asking for
protection or patronage, without spelling out how Boaz is to provide this support.
Earlier Boaz prayed that God, under whose wings (kanaf in the plural) she was
seeking shelter, would reward Ruth (2:12). Here, she is asking him to spread his
wings (kanaf) over her, thus inviting him to become God’s agent. Even if Naomi
has designed a sexual strategy for this encounter (3:1–4), Ruth de-sexualizes
her plan by calling Boaz to responsibility, not romance. The Targum reflects the
more typical Rabbinic interpretation. It omits the phrase ‘Spread your robe over
your handmaid’ and replaces it with ‘Let your name be called over your
maidservant, by taking me to wife, inasmuch as you are a redeemer’” (Tamara
Cohn Eskenazi and Tikva Frymer-Kensky, Ruth, JPS Tanakh Commentary
[Philadelphia: Jewish Publication Society, 2011], 59, Logos).
3. When Boaz sends Ruth back to Naomi, he includes a blessing to Naomi—
perhaps some type of dowry or blessing for the pending union between Ruth and
Boaz. In 4:1–12 we learn that Naomi has land that we weren’t aware of. Much
debate has been produced trying to figure out the details and if they point to a
Levirate situation that begs attentiveness by the nearest kinsmen–redeemer
(4:1–6). When Boaz approaches the closest relative to Elimelech with the
proposal, the nearest relative is at first interested; however, once he realizes that
he must take both the land and Elimelech’s Moabite daughter-in-law, he declines
the opportunity thus allowing Boaz to be the redeemer. The love Boaz has for
Ruth becomes apparent and endearing. “Boaz has cleverly placed the nearer
kinsman in a situation in which he can do nothing other than offer right of
redemption to him, Boaz, the next in line (4:6). There was nothing illegal here,
nor underhand. It simply underlines in a marked way the voluntary nature of the
responsibilities of the goel in this narrative, and the way his act called for the
 highest degree of commitment, love and personal sacrifice. The significance of
Boaz’ ‘wealth’, to which we referred in Ruth 2:1, now becomes plain. The
kinsman-redeemer has to be related to those in need, has to be able to help. He
has also to be willing to sacrifice in order to do so. He is under no obligation. His
act is an act of love” (David Atkinson, The Message of Ruth: The Wings of
Refuge, The Bible Speaks Today [England: Inter-Varsity Press, 2011], 115,
Logos).
4. Here is a great thought illustrating the rest we can find in Christ if we trust him as
our redeemer: “Just as Boaz pledges to redeem Ruth, so God has promised to
redeem us. In fact, Jesus secured our redemption on the cross. And just as Boaz
sent Ruth away with a gift and pledge, so Jesus has sent us his Holy Spirit as a
pledge (Eph. 1:14). But just as Ruth awaited final resolution, we still await the
day when God will give complete rest” (David Schuman, “The Story of Ruth and
the Secret to Rest,” The Gospel Coalition, December 22, 2020,
https://www.thegospelcoalition.org/article/ruth-rest/).
5. John Piper on seeking to be covered under the wings of God: “God is not an
employer looking for employees. He is an Eagle looking for people who will take
refuge under his wings. He is looking for people who will leave father and mother
and homeland or anything else that may hold us back from a life of love under
the wings of Jesus” (John Piper, “Ruth Under the Wings of God,” The Gospel
Coalition, July 8, 1984, https://www.desiringgod.org/messages/ruth-under-the-
wings-of-god).
6. For the follower of Christ, the story of Ruth and Boaz as the redeemer bears a
strong parallel to our relationship with Christ and the redemption he offers us.
Like Ruth, we had no one to turn to and needed someone to come forward and
claim us as his own. Like Boaz, Jesus took every necessary step to secure for us
redemption from a life of loss and despair. Our entire existence as children of the
living God rests on Jesus’s willingness to secure our eternity by offering his life
for us.
Week 4
Text: Ruth 4:13–22
Topics: Redemption, Mercy of God, Faithfulness of God
Big Idea of the Message: Boaz and Ruth’s marriage brings about restoration of
Naomi’s name and the family line that will lead to David.
Application Point: We cannot imagine the full extent that the story that God is writing
will have on the lives of others. We are called to be faithful, and God’s reward for that
faithfulness is hope for all who trust in him. Ruth’s faithfulness to Naomi and Boaz’s
faithfulness to his family set the stage for the arrival of Israel’s eternal King.

Sermon Ideas and Talking Points:

1. Naomi returns to Bethlehem as a woman wounded by God, but at the end of the
story, God has brought immeasurable healing. The women in the community
gather around Naomi to celebrate the child born to Ruth and Boaz and to praise
God for his ongoing presence (4:14–15). However, it’s important to keep in mind
that Ruth has been blessed as well. Had she not been willing to follow Naomi in
service, she would not have been able to bear a child in Naomi’s family line.
Reed says, “Now her faithful obedience was rewarded as God gave her
conception. In a sense this foreshadowed the miraculous birth of the Son of God
that would take place in Bethlehem when the fullness of time had come (Luke
1:26–38; 2:1–7; Gal. 4:4). The sojourn in Moab lasted at least 10 years (Ruth
1:4). By contrast, within a few short weeks of their return to Bethlehem, Naomi
and Ruth had experienced blessing that was rich and full” (John W. Reed, “Ruth,”
in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F.
Walvoord and R. B. Zuck [Wheaton, IL: Victor Books, 1985], 1:427, Logos).
2. Eskenazi and Frymer-Kensky explain the importance of the genealogy: “The
broken male genealogical line found in 1:1–5 is now symbolically restored, this
time highlighting the women. The record continues for three generations. In this
context, Naomi becomes the progenitor of this line and the linchpin of continuity.
Obed The name literally means ‘one who serves’ or ‘one who works,’ from the
root ‘-bh-d, to serve or work. The role that the women assign the new child (4:15)
loosely connects to the name, in that they envision him as serving Naomi’s needs
in her old age. … The subsequent genealogy embeds the story of Ruth, Naomi,
and Boaz in a wider canvas” (Tamara Cohn Eskenazi and Tikva Frymer-Kensky,
Ruth, JPS Tanakh Commentary [Philadelphia: Jewish Publication Society, 2011],
92, Logos).
3. Naomi likely believed that her story wouldn’t account for much, given how it had
played out in Moab; however, she couldn’t have imagined how God would both
restore her and ensure that she was not forgotten in the annals of Hebrew—and
now Christian—history. Block says, “Boaz’s name is ‘called out’ in Bethlehem.
And through David the prayer of the female witnesses to the birth of Obed is
fulfilled; Obed’s name is ‘called out’ in Israel. Indeed, to this day their names and
the names of Naomi and Ruth are ‘called out’ all over the world as their story is
read. In the providence of God the genuine piety of all the major characters is
rewarded, and the divine plan for Israel and her kings is fulfilled” (Daniel Isaac
 Block, Judges, Ruth, The New American Commentary 6 [Nashville: Broadman &
Holman Publishers, 1999], 732, Logos).
4. Naomi’s redemption was about her name, but it was more about God’s. “And this
is why any of us are redeemed: not just so that we’d be personally forgiven and
fulfilled, but so that God’s name and Christ’s lordship would be magnified in
every nook and cranny of our lives spreading into every square inch of the world
until we spill into the life and world to come. We are redeemed for his namesake
and to perpetuate his name (Malachi 1:11)” (Jared C. Wilson, “Redeemed to
Perpetuate a Name,” The Gospel Coalition, August 22, 2014,
https://www.thegospelcoalition.org/article/redeemed-to-perpetuate-the-name-3/).
5. The story of Ruth points to redemption of both Ruth and the way that people treat
one another. Culture cannot dictate the way God’s people treat one another. We
must seek to counter the culture when the culture seeks to diminish people.
“God’s purposes for his people weren’t thwarted by the culture in which Boaz
lived. The opposite was true—God’s purposes for Boaz and his descendants
were accomplished in the middle of that culture, through people who stood
against the culture by standing on the solid rock of the law and Word of God”
(Rachael Starke, “Boys Will Be Boaz,” The Gospel Coalition, October 10, 2019,
https://www.thegospelcoalition.org/article/boys-boaz/).
6. The significance of the story of Naomi, Ruth, and Boaz cannot be understated.
The very characters are important because they point to what it looks like to
value people in both word and deed. As believers, we are called to treat people
with the dignity Jesus has granted them, having died on the cross for everyone!
This story calls us to consider our actions in terms of bringing God glory and not
seeking our personal gain. We need to consider the cost in the choice to follow
Christ and love others, but we must entrust the outcome to Jesus no matter the
bleakness of the picture.

Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version®
(ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by
permission. All rights reserved.

At the time of publication, we check that URLs are working but are not able to guarantee that third-party
sites we link to will remain active.