Boaz is one of the most pastorally rich figures of the OT—the wealthy landowner of Bethlehem who became the kinsman-redeemer of Ruth the Moabitess, married her, and became great-grandfather of David and ancestor of Christ Himself (Matt 1:5). His narrative occupies the four chapters of the book of Ruth, with substantial theological substance at every step. Several structural features mark the doctrine. First, the kinsman-redeemer role. Hebrew gō’ēl (kinsman-redeemer) was a near male relative who had specific covenantal obligations under the Mosaic law: to redeem the property of an impoverished kinsman (Lev 25:25), to redeem a kinsman who had sold himself into slavery (Lev 25:47-49), to marry the widow of a deceased brother to raise up seed for him (Deut 25:5-10, the levirate marriage), and to avenge the blood of a slain kinsman (Num 35:19). Boaz exercises the kinsman-redeemer role for Ruth and the property of Elimelech’s household, fulfilling both the property-redemption and the levirate-marriage obligations (Ruth 4:1-12). Second, the typological Christology. Boaz as kinsman-redeemer prefigures Christ as the great Kinsman-Redeemer of His people. Christ took our nature (becoming our kinsman through the incarnation, Heb 2:14-17); He redeemed us at the cost of His own life (the redemption-price the kinsman-redeemer is to pay); He married His people (the marriage of the Lamb, Rev 19:7-9); He has the right of redemption no other can claim. The Boaz-and-Ruth narrative is one of the great OT typological pictures of Christ-and-the-church. Third, the substantive character-portrait of Boaz. The narrative presents him as a man of pre-eminent godliness: he greets his workers with the LORD be with you, and they respond the LORD bless thee (Ruth 2:4); he extends extraordinary kindness to Ruth, going beyond the strict requirements of the gleaning laws (Ruth 2:8-16); he prays the LORD’s blessing on her: the LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust (Ruth 2:12); he handles the threshing-floor scene with absolute propriety, protecting Ruth’s reputation (Ruth 3:13-14); he engages the closer kinsman publicly and honorably at the city gate (Ruth 4:1-10). Fourth, the Davidic-and-Christological line. The closing genealogy of Ruth (4:18-22) traces from Pharez through Boaz to David, with Matthew 1:5 extending the line to Christ. Boaz’s marriage to Ruth produced Obed, who fathered Jesse, who fathered David, in whose line the Messiah came. The Moabite Ruth’s inclusion in the messianic line is the LORD’s deliberate inclusion of the Gentile-foreigner-by-faith into the genealogy of the Savior. Fifth, the pillar named Boaz. 1 Kings 7:21 records that one of the two pillars at the entrance of Solomon’s temple was named Boaz (paired with Jachin, “he establishes”)—in him is strength standing as the foundational confession at the temple’s entrance.