RUTH

The book of Ruth describes the story of an Israelite family during the time of the Judges, when Israel is suffering from a famine (Rth 1:1). It is a masterfully told story that shines like a light against the dark background of the book of Judges.
Elimelech of Bethlehem decides to move his wife Naomi and their two sons Mahlon and Chilion to Moab, in the hope of a better life. The hope is dashed when Elimelech dies. The family doesn’t return to Israel, but the two sons marry Moabite women, Mahlon marries Ruth, Chilion marries Orpa. When both sons also die, the bereaved Naomi decides to return to Bethlehem where the situation seems to have improved.
Upon her departure she releases her two daughters-in-law with blessing so they can return to their society and hopefully marry again. Orpa chooses this reasonable path but Ruth has seen something in Naomi and in the God of Israel that makes her cling to them. Against all considerations of security and prosperity she returns with Naomi to Bethlehem. To provide for them, Ruth starts gleaning grain after the harvesters, availing herself of a helpful system put in place in the Law of Moses (Lev 19:9-10, Deu 24:19-22) . Ruth triple qualifies for the right to glean: she is a foreigner, a widow and poor. She works hard and her diligence is noted by many, one of them being the owner of the fields she is gleaning in, Boaz, a relative of Elimelech. He understands the situation Ruth is in, affirms her for her selfless choices and makes sure she gets plenty of gleanings and also protection as a woman working ‘out there’ on her own. Ruth is grateful, unassuming and working hard to make the most of the harvest season.
Naomi notices Boaz’ kindness and fairness to them, and puts her hope in another system put in place in the Law of Moses, the right to ask for a Levirate marriage. If a man leaves a widow behind, a brother of the dead has to marry the widow and raise up an offspring for her, who will bear the name and be the heir of the dead (Deu 25:5-10). Though there are no living brothers of Elimelech for her, nor living brothers of Mahlon for Ruth, she decides to approach Boaz, a close relative, about marrying Ruth. Ruth takes courage and places the proposal in the exact manner Naomi has instructed her: approaching Boaz by night.
Boaz recognizes the appropriateness of the proposal and affirms Ruth for choosing this pathway over trying to get herself a husband in other ways. He informs her that there is a relative closer than him, but that he will pursue things and if that other relative doesn’t marry her, he will.
The next morning Boaz approaches the other relative about redeeming Naomi’s field, to which Ruth as the widow of the heir is attached. The relative is first interested in redeeming the field, but when he realizes that the duty of a Levirate marriage and the sustaining a widow (and mother-in-law) is attached to it and that a child born of the union will not bear his name, but Mahlon’s, he declines. Boaz on the other hand is willing to do this against his own interest for the sake of righteousness and for the sake of Ruth and Naomi. He legally transacts the deal and marries Ruth. Her faith and faithfulness has been rewarded by a godly marriage. Ruth eventually gives birth to their child, Obed, who is the father of Jesse, the father of David. In this way Boaz and Ruth are also rewarded by “bestowing a name” (as the elders bless them, Rth 4:11): they become ancestors not only of David, but of Jesus himself. The story is thus a beautiful example of God’s abundant blessing on those who have faith and on a society that obeys the law.
The genealogy at the end of the book, linking Ruth and Boaz to David is significant and gives the story another spin. The story then basically gives background on the family of David. Why would a writer do that? Why would he think it necessary? Who is the writer who would do that?
Some people may have doubted David’s qualification for leadership because of his Moabite ancestor Ruth, based on Deu 23:3 and possibly Deu 17:15. Maybe the writer tries to counter that doubt, showing that David’s great-grandmother, though Moabite, was a true convert and a godly woman. The prophet Samuel, who just has anointed David as the new king to for Israel may be the one who in this way tries to raise the acceptance of David’s leadership.

The book of Ruth describes the story of an Israelite family during the time of the Judges, when Israel is suffering from a famine (Rth 1:1). It is a masterfully told story that shines like a light against the dark background of the book of Judges.

Ruth’s faith

Elimelech is of the tribe of Judah, living in Bethlehem-Ephrata. A famine hits Israel (maybe corresponding to Jdg 6:2-6, 6:11). Bethlehem, the ‘house of bread’ (the meaning of the word Bethlehem) is without bread. Elimelech decides to move his wife Naomi and their two sons Mahlon and Chilion to Moab, in the hope of a better life. This move is not commented on in the story, but the book of Judges seems to suggest that God’s purpose in allowing famines is not for people to flee to idolatrous nations, but to repent and interceded for their own nation.
The search for prosperity and well-being is not successful: Elimelech dies in Moab. Yet the family doesn’t return to Israel, but rather the two sons marry Moabite women, Mahlon marries Ruth, Chilion marries Orpa. To marry foreigners is not prohibited in the Law of Moses, but to marry idolaters is. Again this seems a bit of a compromise.
When both sons also die, the bereaved Naomi decides to return to Bethlehem where, according to news she receives, the situation has improved.
Naomi cares enough for her two daughters-in-law to release them with a blessing so they can return to their society and hopefully marry again, even though she probably desires company very badly. Orpa chooses this reasonable path and returns to her family. But Ruth has seen something in Naomi and in the God of Israel that makes her cling to them. Against all considerations of security and prosperity she insists of returning with Naomi to Bethlehem: “Where you go I will go; … your people shall be my people and your God my God” (Rth 1:16). Naomi left Israel for economic reasons and returns to Israel for economic reasons. Ruth leaves her country against economic advantage. Ruth’s choice is truly amazing as she takes great risk: she will be a foreigner among a people she doesn’t know, with no male protection but with an elderly woman who will die before long and leave her behind totally alone. Ruth’s chance of a good marriage in Israel are rather slim: she is a foreigner, perceived to be an idolater, without property, not a virgin but a widow, and she has proven to be childless so far.
The two women reach Bethlehem at the beginning of the barley harvest. Upon re-entering her society Naomi mourns “The Almighty has dealt bitterly with me. I went away full, but the LORD has brought me back empty” (Ru 1:20-21). This is not very honoring to Ruth. Also the sentence “I went away full” is interesting, for surely Naomi did not feel full at all at the time of leaving, rather she felt poor enough to seek prosperity abroad. Often we are not thankful in the moment but only afterward realize what we had.

Ruth’s faithfulness

To provide for them Ruth, at her own initiative, starts gleaning barley after the harvesters. In this way she avails herself of a system put in place in the Law of Moses to help the needy (Lev 19:9-10, Deu 24:19-22). Ruth triple qualifies for the right to glean: she is a foreigner, a widow and poor. Ruth works hard and her diligence is noted by many, one of them being the owner of the fields she is gleaning in. His name is Boaz, a well-to-do relative of Elimelech. It is noteworthy that though this wealthy relative of Naomi’s exists, it occurs to neither Naomi nor Ruth to depend on him for their daily living. Ruth chances upon his fields on the very first day as a providence of God (Rth 2:3).
Boaz’ godly character is evident in his dealings: He is polite to his workers and blesses them. He knows his workers well enough to realize that Ruth is new. He cares enough to inquire about her. He expects and gets a solid, observant answer from his foreman. Realizing that Ruth is Mahlon’s widow he has had heard about earlier (Rth 2:11), he addresses her politely, kindly and fatherly. He instructs her wisely, is realistic about molestation, commands his young men to respect her and gives her access to drinking water. He affirms her selfless choices and blesses her: “May the Lord reward you for your deeds, and may you have a full reward from the LORD, the God of Israel, under whose wings you have some for refuge!” (Rth 2:8-12).
Boaz’ words are a thoughtful, affirming and considerate. He is a man of quality and recognizes a woman of quality as such. No condescension can be felt in his words, he doesn’t think it beneath him to make the effort to encourage Ruth in her good choices. Ruth answers gratefully, unassumingly and humbly (Rth 2:10).
Her unassuming words assure Boaz that she is a worthy beneficiary. He exerts himself further to make sure she is safe and successful: he gives her access to the lunch food, makes sure she is treated with respect and even makes sure the gleaning is above average profitable (Rth 2:14-16).
When Ruth returns with a very good amount of barley for the day’s work (around twenty-four liters), Naomi immediately recognizes that this is more than is typically gleaned and asks for the name of the owner of the field. Boaz’ name comes up. Ruth kept some lunch food for Naomi, showing that they are careful to manage their limited resources well (Rth 2:17-23). Ruth obeys Boaz and Naomi’s instructions to keep with the young women, though if she had wanted to catch somebody’s eye for a prospective marriage, this would have been an opportune time. Ruth works all through the harvest season, well knowing that leaner times may come (Rth 2:23).

The proposal

Naomi notices Boaz’ kindness and fairness to them, and puts her hope in another system put in place in the Law of Moses, the right to ask for a Levirate marriage. If a man leaves a widow behind, a brother of the dead has to marry the widow and raise up an offspring for her, who will bear the name and be the heir of the dead man (Deu 25:5-10). Though there are no living brothers of Elimelech for her, nor living brothers of Mahlon for Ruth, she decides to approach Boaz, a close relative, about marrying Ruth. There is one relative even closer than Boaz, and Naomi is probably aware of him, but she prefers Boaz as he has already shown favor.
Naomi instructs Ruth to wash and anoint herself, and approach Boaz, who will sleep on the threshing floor that night, probably to protect the just gained harvest. Ruth is to come up to him quietly, uncover his feet, lay down and wait to see what he will tell her to do.
The expression ‘uncovering his feet’ could be a euphemism for ‘uncovering his private parts’ (similar to Lev 18 ‘uncovering nakedness’, Isa 7:20, 1 Chr 19:4-5, Exo 4:25). Ruth is basically offering herself for sexual relations, asking for (at least) a Levirate marriage.
Ruth obeys and places the proposal in the exact manner Naomi instructed. Ruth is willing to trust the law of Israel, her mother-in-law’s instruction, Boaz to be godly and God to take care of her. She showed great restraint so far (Rth 2:23) but here she shows courage and trust. When Boaz awakes she doesn’t cave in but places her request firmly and respectfully: “I am Ruth, your maidservant, spread your skirt over your maid-servant, for you are next of kin (kinsman redeemer)” (Rth 3:9).
Boaz upon waking up at midnight is startled, probably has a moment of fear, dismay and possibly even anger. But then he responds affirmingly and respectfully: “May you be blessed by the LORD, my daughter; this last instance of your loyalty is better than the first; you have not gone after young men, whether poor or rich” (Rth 3:10). He calls her ‘daughter’, which is kind as well as respectful, putting himself in the role of the patron-protector not a lover. He acknowledges the morality and godliness of her request and praises her for choosing it.
He continues: “And now, my daughter, do not be afraid, I will do for you all that you ask, for all the assembly of my people know that you are a worthy woman. But now, though it is true that I am a near kinsman, there is another kinsman more closely related than I. Remain this night, and in the morning, if he will act as next-of-kin for you, good; let him do it. If he is not willing to act as next-of-kin to you, then, as the LORD lives, I will act as next-of-kin for you” (Rth 3:11-13). He again affirms her as a worthy woman, one that has gained everyone’s respect. He also affirms the rightness and appropriateness of what she is asking, and he commits to see that she is served justice. If the closer kinsman agrees, good. If he doesn’t, Boaz gives Ruth his oath that he will do it. Some interpret this passage as Boaz and Ruth being madly in love with each other. Actually he is not jockeying to get her, but he is committed to see her taken care of. Also he is in no way lewd, nor does he make advances toward her, though he could do that according to the proposal spoken. Boaz again is proven as a man of great integrity, kindness, lawfulness and self-control.
He provides generously for Ruth and Naomi and sends Ruth off before the break of day to protect Ruth’s reputation. Bad rumors will be far more damaging to Ruth than to Boaz. Naomi is sure that Boaz will settle the matter quickly, he is no procrastinator and will keep his word (Rth 3:14-18).

The redemption

The next morning Boaz goes to the city gate, where again God’s providence is visible: Just then the other relative walks by (Rth 4:1). Boaz gets witnesses as required for a legal transaction (Rth 4:2). He approaches the relative about redeeming Elimelech’s field, offering the other the first choice as per the law. The relative is interested in buying the land (Rth 4:3-4). Boaz tells him that attached with the field comes an obligation for a Levirate marriage to the widow of the dead heir. The relative responds: “I cannot redeem it for myself without damaging my own inheritance”.
This is true. As per the law he has to buy the land, produce a child through Levirate marriage and support the widow (and here the mother-in-law) till the child is grown. Also the child will not be considered his own, and the land will still be counted as Mahlon’s. Also the fact that Ruth so far has been childless in spite of her marriage to Mahlon will be a factor against her.
Is Boaz by now hoping that the relative will decline? We do not know. It seems Boaz is leaving it all up to God and to the rightfulness of law and order.
The relative makes his decision: under these conditions he is no longer interested. There is nothing in it for him, it would simply be an act of kindness, a fulfilling of responsibilities as per the law (Rth 4:5-6).
With the closer kin declining, Boaz then takes it on: the field, the widow and the Levirate marriage. Boaz has the same disadvantage as the other, but he is willing to take it for the sake of kindness and justice, and for Ruth. He commits himself to her in spite of her apparent childlessness: he legally transacts the deal and marries Ruth (Rth 4:7-10). It has to be said that a man of Boaz’ standing typically would have been married, though the elders’ blessing seems to indicate that he has no children so far (Rth 4:10-12). Though it cannot be absolutely excluded that Ruth becomes a second wife, it still would have been an honorable marriage to fair man.
The elders and the people present speak a blessing on Boaz and Ruth: “May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you prosper in Ephrathah and bestow a name in Bethlehem” (Rth 4:10-12). This blessing is fulfilled in history: Boaz and Ruth did build up the house of Israel and bestow a name: bringing forth David and in time the Messiah. Boaz did become renowned, he is in this book and in the genealogy of Jesus in Mth 1. King David made Bethlehem famous. Mic 5:2 is a messianic prophecy based on that.
It is an intended irony in this book that the name of the relative who declines is not given in the Bible. He remains nameless in history. But Boaz, who was willing to give Ruth a child that will not bear his name, his name has gone into Israel’s history and even into the genealogy of the Messiah.
Boaz marries Ruth, who eventually conceives, which she didn’t with Mahlon, and gives birth to a child, Obed, meaning ‘servant’ (Rth 4:13). The women of Bethlehem rejoice with Naomi: God has not left her without next of kin, she has an heir now in Obed, a joy, a restorer of life, a nourisher of her old age. And he is borne by a daughter-in-law who is ‘more than seven sons’. What a compliment to Ruth! (Rth 4:14-16).
Ruth’s faith and faithfulness has been rewarded by a godly marriage and security. Boaz has become the answer to his own prayer (Rth 2:12). Both of them bestow a name in Bethlehem, bring forth a posterity that is a blessing and find their names in the genealogy of the Messiah. The story is a beautiful example of God’s abundant blessing of those who have faith and on a society that obeys the law.

The genealogy and its implications

A genealogy is given (Rth 4:18-22): Judah fathers Perez (by Tamar, the Canaanite). Perez fathers Hezron. Hezron fathers Ram. Ram fathers Amminadab. Amminadab fathers Nahshon. Nahshon fathers Salmon. Salmon fathers Boaz (by Rahab, the Canaanite, Mth 1:5). Boaz fathers Obed (by Ruth, the Moabite). Obed fathers Jesse. Jesse fathers David. This genealogy leaves out some generations but it clearly links Ruth and Boaz to David (Rth 4:17). This is significant and gives the story another spin:
It is now clear that the story was written as background on the family of David. But why would a writer give background on the family of David? Why would he think it necessary to do so? Who is the writer who would do that?
One thing is clear: the story is written at David’s time, and it was written with David in mind. It could be written when David is already king, as an attempt to hold fast the ancestral story of a great king. Or it could be written at the very beginning, when there were opponents to David becoming king. But who would have a problem with David?
Some people may have objected to David’s leadership on the basis that he is of mixed ancestry. Deu 23:3 says that “No Ammonite of Moabite shall be admitted to the assembly of the Lord, even to the tenth generation, none of their descendants shall be admitted”. Others may have objected to David’s mixed blood because of a law saying that a king should never be a foreigner (Deu 17:15). Maybe this is what the writer tries to counter with this book, showing that David’s great-grandmother, though a Moabite, was a true convert and a godly woman. Also David was known to have links with the Moabites and the Philistines during the years when Saul hunts him. This might have been used against him: He brings his parents to Moab for safety (1 Sam 22:3) and lives among the Philistines (1 Sam 27-29).The prophet Samuel, who just has anointed David as the future king of Israel, may be the one who tries to raise the acceptance of David’s leadership. The prophet Samuel, together with the prophets Nathan and Gad, are mentioned to record the history of David’s reign (1 Chr 29:29).
Thus Samuel may have written the book of Ruth when David has already been anointed as king by Samuel (1024 BC) but not yet ruling, rather he is maligned and hunted by Saul until 1011 BC. Samuel might write to support the choice of David as the next king, countering those who object to David.

BACKGROUND INFORMATION

The genealogy at the end of the book (Rut 4:17-22) gives the story a definite spin.. What can be deduced from this?

• The book was written later, at David’s time
• The writer had David in mind, writes because of David, for David. Why is this story needed?
• 1 This could be during David’s reign, as an attempt to hold fast the ancestral story of a great king.
• 2 This could be at his very beginning, when there are opponents. Who would have a problem with David? Why a problem with David?

David’s line had foreign blood (Ruth is Moabite), he is mixed blood, so is he still is worthy to be king of Israel?

• Objections were probably raised around Deu 23:3 “No Ammonite of Moabite shall be admitted to the assembly of the LORD. Even to the tenth generation, none of their descendants shall be admitted to the assembly of the LORD because they did not meet you with food and water on your journey out of Egypt.”
• Possibly Deu 17:15 also was used against David: “no foreigner as king over you.”
• Also David was known to have links with the Moabites & Philiistines during his ‘hunted’ years that might have been used against him (He brings his parents to Moab for safety and lives among and ‘serves’ the Philistines).
• The writer argues that Ruth, David’s great-grandmother, is a godly woman. She is not a ‘foreign import’, nor a sojourner, nor a person Israelites shouldn’t mix with or marry. Why? Because she is a full on convert to the God os Israel. And those who fully converted became Israelites, so no more blood-rules apply.
• Ruth is the perfect convert: Rut 1:15-18.

Who wrote?

• No direct mention.
• Somebody at the time of the kings, supporting the Davidic kingship, arguing for its legitimacy.
• Who could that be? Who would have the authority for his word to make a difference in this debate? > Samuel
• The prophet Samuel had anointed David to be king, understood and supported his chosenness for Israel. Samuel also was of great age and authority in Israel.
• Supported by Jewish tradition also (?)

When did this story happen?

• Rut 1:1 The story happens during the time of the Judges.
• Rut 1:1 mentions a famine. Jdg 6:2-6, 6:11 mentions that the Midianites inflicted a famine like situation is Israel, in
  response to which Gideon is called. If Gideon’s time then roughly 1190-1150 BC (according to Judges
  Timeline), that is: about halfway between Joshua and the Monarchy.

When written?

• Rut 4:18-23 The genealogy is given till David, so David is already known and of at least some importance
• David is not called ‘King David’, which could indicate, he is not king yet, so after his anointing, but before his coronation.
• The defense of his (possible) kingship seems most needed then.
• David was anointed 1024 BC, started ruling Judah in 1011 BC, whole Israel in 1004 BC. Samuel’s span of work is about
  1067-1020 BC
• Ru 4:7 Some argue that because of this sentence we must assume a writing much later than Ruth and Samuel. But this is not necessitated (it still is more than 125 years after Gideon).
  Or it could be a later editorial comment.

Written to whom?

• To Israel of David’s day, especially his beginning days, while Saul still clings to power (1024-1011 BC) to ensure them of the legitimacy of David’s anointing & kingdship.
• Especially to those who doubted or objected to David.

Where from written?

• 1 Sam 7:17 Samuel lives at Ramah (Benjamin? Ephraim?), circuit to Bethel, Gigal, Mizpah.

Main characters?

• Ruth      Moabite, widow of Mahlon, son of Elimelech & Naomi, living with her mother-in-law, choosing her people & God
• Naomi   Israelite, widow of Elimelech, losing husband and both sons, turning bitter, then lifted up by Ruth
• Boaz      Israelite, a reltive of Naomi, landowner, God-fearing and law-abiding
• Orpa     Moabite, widown of Chilion, son of Elimelech & Naomi, returning to her own family at Naomi’s encouragement

Importance of the book?

• Answering objections to David’s mixed blood and the legitimacy of him ruling.
• A light in the darkness of Judges (what a contrast!), a beautiful example of how the law should have worked, the way a godly society should be and the way it blesses the weak, and here a foreigner > motivating for obedience.
• Naomi and Israel as a light to the Gentiles, attracting and welcoming them > reminding Israel of its role
• This book is read out yearly at the Pentecost of Ingathering festival in Jerusalem (link to fruitfulness, harvest coming in) > prophetic for Pentecost in the New Testament.

Surrounding nations?

• Moab here more attractive than Israel, which is in itself shameful, the calling of Israel to be a ‘attractive, just, blessed, doing well’ nation (Exo 19:4-6, Deu) is compromised by its idolatry and subsequent troubles.
• Moab was oppressing during Judge Ehud (Jdg 3:12), maybe later again during Judge Jephthah (Jdg 11), but it seems not at this time.
  Israel first not doing well, not able to sustain its population. Bethlehem means ‘House of bread” so Rut 1:1 is an irony,
  the house of bread is without bread.

Literary Category?

• Mostly prose > literal interpretation
• Ruth’s decision (Rut 1:15-18) and Naomi’s lament (Rut 20-21) are both poetry > figurative interpretation

Structure?

• History, biographical

Composition?

• An artfully told story (similar to Joseph’s in Genesis and Esther). Famous in world literature as an artfully told story. Story contains elements of sorrow, hardship, love, suspense, and a happy ending (all the elements of a good story). It is told in an exciting manner. A large portion of the text is conversations between the main characters.

Main Ideas

• God’s grace, acceptance, favor, blessing, reward on faith, faithfulness and godliness, also of a Gentile
• David’s great-grandmother was Moabite, but a true convert
• The beauty of a godly, lawful society, its attractiveness to those outside.
• God is the hero of this story: a God of mercy, acceptance, providence and redemption, foreshadowing Christ.

Main Reasons

• to show the quality & conversion of Ruth and the legitimacy of David’s rule > so that Israel would accept God’s choice of David
• to show Israel the beauty of a godly, lawful society > to motivate them to obedience
• to remind Israel of its role as a model nation supposed to attract other nations to its light > to welcome Gentile converts
• to reveal God as a God of mercy, acceptance, providence and redemption, foreshadowing Christ.

Contrast that Ruth stands to

• Turmoil and violence of Judges vs Love story of Ruth
• ungodly Jews in time of Judges vs a godly Jew Boaz and a godly entile Ruth
• Balaam and Balak who cursed Jews vs Ruth who blesses a Jew (Naomi)
• Judah & Tamar (neglect, Levirate by deception) vs Ruth & Boaz (care, Levirate by commitment)

RUTH TEXT

Chapter 1              Unsuccessfully seeking well-being elsewhere

• Rut 1:1      timing of the story: famine like situation mentioned in Jg 6:2-6, 6:11, but it could be at another time of
  oppression as well
• Rut 1:1-2  Elimelech was of the tribe of Judah and lives in Bethlehem (Ephratha = Bethlehem).
  Elimelech’s name menas “whom God is King”, Naomi means “happy, pleasant”, Mahlon means
  “sickness”, Chilion means “wasting”. Names reflect the hardship of the time in which they were born
• Rut 1:2     Elimelech takes his wife and two sons to Moab to escape the hardship in Israel.
• Is that a good thing to do? What response to hard situations is God hoping for? > repent, intercede
• Migration is not forbidden, but rather than repenting & seeking the best of my own people I move else- where, where it seems to be better, even among idolators. Modern Application? Bangladeshis trying to get to the US.
• Rut 1:3      Elimelech dies while in Moab. This could have been a moment for Naomi to return, but they stay. The sons marry Moabite wives, Mahlon marries Ruth (Ru 4:10), Chilion marries Orpa.
• Is this forbidden in the law? Not marriage of a foreigner as such, but marriage to an idolator. Again this seems a bit of a compromise.
• Rut 1:5     Mahlon and Chilion also die. Naomi is left alone, with two foreign daughters-in-law in a foreign land.
• Were the deaths the judgement of God? Naomi seems to think so. In Rut 1:13 she says “it has been far more bitter for me than for you, because the hand of the LORD has turned against me.” In Rut 1:20-21 she says “Call me no longer Nomi, call me Mara for the Almighty has dealt bitterly with me. I went away full, but the LORD has brought me back empty, why call me Naomi when the LORD has dealt harshly with me and the Almighty has brought calamity on me.” Note that none of this is really repentance, more misery.
• Rut 1:6-7  Naomi hears that there is bread once again in the House of Bread. This seems to be a major factor in her decision to return to Israel, as it was in the choice to leave Israel. But maybe there is a degree of realization as well, that things have not gone well, which (according to the law) that God did not approve of her choices. In that sense her return might be a return to God also. Yet she squarely blames God.
• Rut 1:8-10 Up to now the picture of Naomi is not necessarily so positive. But here we find something else: She acknowledges and thanks the daughters-in-law for their kindness to ‘the dead’ and to herself.
  They really set out with her, they insist on going to Israel and cry at her sending them off, which means there was love and appreciation between them. There is an example of mother-in-law daughter-in-law relationships that are not negative, but decidedly positive.
• Rut 1:11-13  Naomi, who surely would have been glad for their presence, cares for the daughters-in-law enough to argue truly and convincingly that she has nothing to offer them. She refers to the Levirate marriage, a brother (or here she herself) raising up a husband for the widowed daughters-in-law.
• Rut 1:14     Both weep aloud, Orpa kisses Naomi good bye, chosing the sensible option of going back to her father’s house, in her country but Ruth clings to her.
• Rut 1:15     Naomi restates that she has nothing to offer. She tries to discourage Ruth by telling her to do as Orpa did. The sentence ‘See, your sister-in-law has gone back to her people and to her gods’ brings the issue of religion into focus: To go back means to remain (or go back to) idolatry.
• Rut 1:15-17 “Where you lodge, I will lodge; your people shall be my peope, and your God my God, where you die I will die – and there I will be buried.”
• What is revealed in this words? > that Ruth has been attracted not only to her husband and her mother-in-law, but to the Israelite way of life, and to God himself: the calling of Israel. She chooses personal disadvantage, risk, service to an old mother-in-law and God against what would be called wisdom.
• Why is her choice truly amazing? > she will be a foreigner among a people she doesn’t know, with a elderly woman and no male protection, who will die before too long and leave her behind totally alone. Naomi left Israel for economic reasons, returns to Israel for economic reasons, Ruth leaves her country against economic advantage.
• Why is Ruth’s chance of a good marriage in Israel very slim, so no hopes from there? > she is a foreigner, perceived to be an idolator, without property, she is not a virgin but a widow, and she is proven childless so far, which means she is a very unlikely choice for any man.
• What does this reveal about Ruth’s character? She truly loves Naomi, she is selfless in her choice to serve her, she has great courage to choose against all known risk and she has a real faith in and desire for God. She will not let go of Naomi or God for all the security and advantage of Moab.
• Jewish Rabbi’s consider Ruth the ‘perfect convert’, forsaking her people and her gods for God.
• Rut 1:18     Naomi sees Ruth’s determination and accept her choice – gladly for sure, maybe feeling guilty a bit.
• Rut 1:19     They return. Bethlehem is stirred. They are the talk of town.
• Rut 1:20-21 Naomi, meaning ‘happy, pleasant’ wants to be called Mara, meaning ‘bitter’. She now says ‘I went away full’, a sentence she wouldn’t have said back then when they left Israel, they left for perceived lack.
• Often in retrospect we realize what we had, but we appreciated it not. Thankfulness is the antidote.
• Rut 1:22    The first incidence of God’s providence: they happen to arrive at the beginning of the main havests.

Chapter 2              Ruth’s faithfulness back in Bethlehem

• Rut 2:1     The author introduces Boaz a wealthy man, a relative of Elimelech. Boaz is described as wealthy even though Bethlehem had undergone a famine. It seems God had blessed him even through hard times, or helped him to ‘bounce back’ quickly.
• As in the law Boaz who is blessed is also kind to the poor, widows, and sojourners, meaning somebody who keeps the law. It seems from Rut 2:2 that though all were commanded in the law, not all did this.
• Rut 2:2   Ruth, not Naomi, initiates the gleaning. She takes initiative, takes responsibility to become the bread winner for her mother-in-law. She seems to know at least some of the law and habits of Israel, or has been observing her surroundings carefully. She also is hardworking (Rut 2:7) and not assuming or demanding (Rut 2:9, 13).
• We see the gleaning laws at their intended purpose and best here (Lev 19:9-10, Deu 24:19-21). Ruth qualifies to be entitled to this provision: she is a sojourner, she is a widow and she is poor. She has exactly the attitude that gleaning meant to inspire: initiative, taking responsibility, availing the given opportunity, working hard.
• Rut 2:3   “As it happened…” the 2nd time God’s providence is evident: from the 1st day she chances on Boaz’ fields.
• RuT 2:4-7  What can be learned about Boaz’ character from these verses? > he is polite to his workers and blesses them, they bless him back, he knows his workers well enough to realize that Ruth is new, he cares enough to inquire about her, h expects and gets a solid, observant answer from his foreman.
• Rut 2:8-9  Boaz, having realized that this is the Ruth he heard about earlier (Rut 2:11), he addresses her, politely, kindly and protectively. He instructs her wisely (as as good guy and general well-wisher), is realistic about molestation, commands his young men to respect her and gives her access to the water,
• Rut 2:10     Ruth answers gratefully, unassumingly, humbly.
• Rut 2:11-12 Boaz then affirms and praises her, for the risk she took in leaving her own country, for her care for Naomi, for her commitment to God. He blessed her (and will become the answer to his own prayer). His words are thoughtful, affirming, acknowledging. Quality recognizes quality. No condescension can be felt in his words, this is not ‘beneath him’, he takes the effort to encourage her in her good choices.
• Rut 2:13       Ruth again answers gratefully, unassumingly, humbly.
• Rut 2:14-16 Her attitude and words seems to assure Boaz that this is indeed a ‘good case’, not a manipulative begging thing. He exerts himself further to make sure she is safe and successful: gives her access to the lunch food, makes sure she is treated with respect and even makes sure the gleaning is ‘over average’ profitable.
• Rut 2:17-23  Ruth returns with a very good amount for the day’s work (an ephah, around 24 l). Naomi immediately recognizes that this is more than is typically gleaned and asks for the owner. Boaz’ name comes up. Notice that Ruth kept some lunch food for Naomi, they are frugal and careful to manage their limited resources well.
• Rut 2:23 Ruth ‘stays close to the young women of Boaz, gleaning until the end of the barley and wheat harvests’ … she obeys both her Naomi and Boaz’ instructions in this. Again if she had been hoping to catch some person’s eye for a marriage, his would probably have been the moment to do it. She doesn’t.
• Also she works all through the 3 harvests (barley, general, wheat) which is about 3 months.
• What is revealed in this? > a good use of given opportunity, no slackness ‘because we have enough right now’, foresight, good management, hard work.

Chapter 3                        The proposal

• Rut 3:1     Naomi decides that Ruth needs to find security, provision, that is: a home or husband. She thinks beyond herself, maybe now better, that her life essentials are being met, or from gratefulness to Ruth.
• Rut 3:2     Naomi has already recognised Boaz’s favour towards them and knows him as a law-abiding and kind person. Also he is a close relative. Notice that the fact that they have a rich relative hasn’t at any point make Naomi go begging from him.
• Rut 3:3-5 Naomi instructs Ruth to basically go and ask for a Levirate marriage as per Deu 25:5-9. Also see Lev 25:25 for the right of redemption of sold land by the closest relative.
  Naomi asks a Levirate marriage not for herself as widow of Elimelech (age reasons probably), but for Ruth as widow of the firstborn Mahlon, who would have been the heir of Elimelech. She asks is not of a brother (there seems to be none) but of the closest relative.
• Boaz will sleep on the threshing floor to protect the just gained harvest. Harvest is a time of joy.
• By going and uncovering his ‘feet’, probably a euphemism for ‘private parts’ (similar to Lev 18 “uncovering nakedness”, Isa 7:20, 1 Chr 19:4-5, Exo 4:25). Ruth is basically offering herself for sexual relations, asking for (at least) a Levirate marriage.
• Why did Naomi send Ruth in this way when he was not the nearest of kin? > Naomi saw God’s providence in having Boaz provide for them. Boaz was Naomi’s choice of a husband for Ruth and she wanted Boaz to know it. Naomi seems to trust Boaz’s upright character that he wouldn’t touch Ruth until he had settled the matter with the nearest kinsman.
• Rut 3:4       “He will tell you what to do.” Probably referring to his choice in taking on the Levirate marriage himself or referring it to a closer relative.
• Rut 3:6-9   Ruth is willing to trust the law of Israel, her mother-in-law’s instruction, Boaz to be godly and God take care of her. She showed great restraint so far (Rut 2:23) but here she shows courage and trust. She doesn’t cave in but places her request firmly and respectfully: “I am Ruth, your maidservant, spread your skirt over your maid-servant, for you are next of kin.” (you are kinsman redeemer). ‘to spread your skirt over someone’ was a euphemism for sexual relations (Deu 22:30 and footnote, Deu 27:20 and footnote, Eze 16:8). Though Ruth suggests sexual relations, this is not a immoral advance.
• Rut 3:10     Though he is startled, probably had a moment of fear, then dismay, possibly anger, he responds affirmingly & respectfully. “May you be blessed by the LORD, my duaghter; this last instance of your loyalty is better than the first; you have not gone after young men, whether poor or rich.” He calls her ‘daughter’, which is kind, putting himself in the role of the patron-protector. He acknowledges the morality and godliness of her request and praises her for chosing it.
• Rut 3:11-13  “And now, my daughter, do not be afraid, I will do for you all that you ask, for all the assembly of my peope know that you are a worthy woman. But now, though it is true that I am a near kinsman, there is another kinsman more closely related than I. Remain this night, and in the morning, if he will act as next-of-kin for you, good; let him do it. If he is not willing to act as next-of-kin to you, then, as the LORD lives, I will act a s next-of-kin for you. Lay down until the morning.”
• He again affirms her as a “worthy woman”, one that has gained everyone’s respect.
• Some say Boaz fell madly in love with Ruth. I am not so sure.
• Also here: he is in no way lewd, nor making advances to her, nor is he trying to ‘get the part’. But he affirms the rightness and appropriateness of what she is asking, and he will see to it that she is served justice: if the other man, good, if not: he himself. He speaks commitment by an oath.
• Boaz again is proven as a man of great integrity, goodwill, personal kindness and lawfulness.
• Rut 3:14-18    He provides generously for Ruth and Naomi (6 measures of grain), protects Ruth’s reputation (she will be more damaged than him by false talk).
• Naomi is sure that Boaz will settle the matter quickly, he is not a procrastinator and will keep his word.

Chapter 4                           Boaz’ faithfulness

• Rut 4: 1   Boaz goes up to the city gate, where business and legal deals were transacted.
• The 3rd time God’s providence is visible: the nearest of kin walks by.
• His name is not given. This is irony: the man interested and concerned with preserving his name and inheritance doesn’t have his name mentioned in history.
• Rut 4:2    Boaz get’s 10 elders as witnesses.
• Rut 4:3-4 Boaz speaks about redeeming Elimelech’s field, offering the other 1st choice as per law. He is interested.
• Rut 4:5-6 Boaz tells him that attached with the field comes an obligation for a Levirate marriage to the widow. The other man says “I cannot redeem it for myself without damaging my own inheritance.”
• This is true: as per the law he not only has to buy the land, produce a child through Levirate marriage, support the widow till the child was grown and the child is not ‘his own’, so the land doesn’t go to him, strictly speaking, it will still be counted as Mahlon’s.
• Under these conditions he is no longer interested, there is nothing in it for him, it would simply be an act of kindness, a fulfilling of responsibilities as per the law.
• Is Boaz by now hoping that the other guy will pull out? It seems he is leaving it all up to God and to the rightfulness of law and order.
• Rut 4:7-9    With the closer kin declining, Boaz then takes it on: the field, widow and Levirate marriage. Boaz has the same disadvantage as the other, but he is willing to take it for the sake of kindness and justice.
• Rut 4:11-12 The people and the elders are witnesses the people speak a blessing on Boaz and Ruth: “May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you prosper in Ephrathah and be renowned in Bethlehem and may your house be like the house of Perez, whom Tamar bore to Judah, because of the children that the Lord will give you through this young woman”.
• The blessing is fulfilled, they did build up the house of Israel, bringing forth David and the Messiah. Boaz did become renowned, he is in this book and the geneology of Jesus in Mt 1. King David made Bethlehem famous. Micah 5:2 is a messianic prophecy based on that.
• Rut 4:13    Boaz took Ruth as his wife … does this mean more than a Levirate marriage? Was he not married before? Some say a reason for his being not married may be that he himself was ‘only’ a half-Jew. A person of his standing (and some age, it seems) typically was married. Is this a polygamy? It doesn’t seem so, for the building up the house seems to indicate it is his own. It is not Mahlon appearing in the genealogies, but Boaz.
• Ruth conceives, which she didn’t with Mahlon, the son is called Obed, meaning ‘servant’.
• Rut 4:14-16   The women in Bethlehem rejoice with her: God has not left Naomi without next of kin, she has an heir now in Obed, a joy now, a restorer of life, a nourisher of your old age.
• And he is borne by a daughter-in-law who is ‘more than seven sons’. What a compliment to Ruth!
• Rut 4:18-22  Genealogy: Judah > Perez by Tamar (Canaanite) > Hezron > Ram > Amminadab > Nahshon > Salmon > Boaz by Rahab (Canaanite, Mth 1:5) > Obey by Ruth (Moabite) > Jesse > David.
  This is probably short cut.
• Jesus genealogy has 5 women mentioned, at least34 of them are non-Jewish: Tamar, Rahab, Ruth, Bathsheba (Hittite?), Mary.

Main Theme: Redemption, the kinsman-redeemer ‘gaal’

Concept of redemption

• God claims the firstborn (Exo 13:2), which must be redeemed (Exo 13:12), which is later substituted by God claiming the Levites (Lev 25:55).
• Law has provision to redeems things promised in oaths (Lev 27). The avenger of blood (close relative of a killed person) in Num 35:12, 29.
• God redeems Israel from bondage: first from Egypt (Exo 6:5, 15:2, Deu 7:8, 9:26, 13:6) then from Babylon (Isa 43:1ff)
• „Because of your sins you were sold“ (Isa 50:1). „Because you are precious in my sight, and honored, and I love you, I give people in return for you, nations in exchange for your life.“ (Isa 43:4).

Definition

• Redemption meant to free a thing in bondage by paying the price, by buying up. A redeemer is needed when I can’t help myself, can’t free myself. A redeemed thing belongs to the Redeemer.
• God is revealed as the Redeemer for Israel, the por, the needy … and Christ as the Redeemer for all men (independent of background). Jesus has paid the ransom (Mrk 10:45).
• What can a man give to redeem his soul? (Mrk 8:37). You have been bought for a price (1 Cor 6:20). You weere ransomned … with the precious blood of Christ (1 Pet 1:18).
• Boaz is a type of Christ, redeeming and marrying. Ruth shows grace to Naomi. Boaz shows grace to Ruth.

Allegorical Interpretation of Ruth

• Naomi ‑ is a type of the Word Ruth clings to her (clinging to the Word), Word is a nurse
• Ruth ‑ represents the convert converted, chosing Naomi’s God (Rut 1:15-18), asking for a redeemer (Rut 3:11)
• Boaz ‑ is a type of Jesus the kinsman redeemer, protector, provider, husband, giving undeserved favour

Application

• the utter beauty of a law-abiding society. The principles for Helping the Poor in Moses’ law (see ECO 08) are very much obeyed here. They system works beautifully when people are moral and willing
• Gratefulness for Redemption, the beauty of grace
• Ruth is exemplary in her attitude: She sees good in her Mother-in-law, she is attracted to Israel culture, the the Law and to God. She takes risk, decides against considerations of security or prosperity, takes steps in faith, trust the lawfulness of the society she joins. She doesn’t depend on the rich relative, has no sense of entitlement but is grateful and hard-working in availing herself of the opportunities offered. She manages resources carefully. She has trust in Naomi’s judgment and in the fairness and lawfulness of Boaz. Her faith is rewarded richly.
• Boaz is exemplary in his attitude, as evidenced in his words: he is thoughtful, being able to think himself into other people’s situations and challenges, so willing to affirm, to support, to praise, to give respect and honor. Faithfulness to law, wholeheartedness in how he applies law.