Introduction to Ruth

The Book of Ruth has been described as “the perfect story.”^[1] No poet in the world has written a more beautiful short story.^[2] It is a simple, direct story told from a remote antiquity; however, it conforms to a good story in modern times. The book deals with the period of the judges, and the book of Judges tells us that this was a time of war and strife. In contrast, “Ruth is a book about friendship.”^[3] It tells the story of two women, one named Naomi, who struggled through famine and bereavement before finding peace and security. Ruth, the other woman, became attached to Naomi, her mother-in-law, and God; as a result, she received His blessing. We observe Boaz, who showed love to Ruth and Naomi, and who, by marrying Ruth, fits into God’s salvation history purposes. Thus, the great King David was the great-grandfather of Ruth (4:17), and our Lord Jesus Christ Himself is listed among their descendants.^[4]

 In the book of Ruth, God is active in the affairs of humans. For the Naomis of the world who feel empty and abandoned by God, the book of Ruth shows how God gently and subtly restores the lost and heals the wounded soul. For the Ruths of the world who are initially strangers to God’s covenant promises, the book of Ruth unambiguously puts God’s redemption on display.^[5] The book of Ruth portrays God’s ways in human life as He works out His purposes and blesses those who trust Him.

.

Authorship and Date

There is a Rabbinic tradition that Samuel composed the book, but Morris argues that the tradition is late and does not appear to be soundly based.^[6] It is possible that, due to the book’s literary excellence, its references to earlier legal practices (4:7), and access to records of David’s genealogy (4:18-22) kept by the royal court in Jerusalem, the composer may have been a palace employee, perhaps a scribe. Another observation suggests that the writer was likely a woman, given the female dominance and perspective that drive the story.^[7] These are all educated guesses. The author is unknown, and the book neither identifies its author explicitly nor implicitly.

Scholars have presented numerous suggestions on the date of composition. Conservative scholars generally agree that the book was written during the reign of David. Given the final references to David (4:17,22), the oldest feasible date is after David became King of Israel (1000 B.C.). On the other hand, the book’s writing date cannot be later than its adoption into the canon of Scripture (164 B.C. at the latest).^[8]

Historical and Literary Features

The book of Ruth shines like a diamond against a jet-black canvas. The action occurred “in the days when the judges ruled” (1:1) during the period of the book of Judges. Those days were marked by weak faith and irresponsible conduct.^[9] The victories of Joshua were followed by a period of spiritual deterioration, punctuated by brief periods of revival. But as the time of Judges continued, there was widespread apostasy, deep corruption, and bloody civil conflict. This was when Gideon, who exhibited great faith against overwhelming odds during the invasion of the western and eastern desert tribes (Judg 7:12; 17021), later disintegrated in faithlessness and rebellion as he failed to seek God in the everyday affairs of his judgeship (Judg 8:16-17, 21, 27). Gideon had many wives and concubines who bore him 70 sons (Judg 7:29-32). After Gideon’s death, one of his sons, Abimelech, killed all the other sons except one and established himself as a goodless and bloody king (Judg 9). “After Gideon’s death, the Israelites set up Baal as their god and did not remember the Lord their God, who had rescued them from the hands of their enemies” (Judg 8:33-34). Samson, who lived in the same era, collapsed into spiritual and moral weakness.

Ruth’s ancestors were from Lot’s two daughters, who, in faithless irresponsibility after the destruction of Sodom and Gomorrah, got their father drunk and had sex with him in a cave. The results of their incest were two sons, the founders of the Moabites and the Ammonites (Gen 19), who frequently fought against Israel.^[10] Ruth, a Moabitess, and Boaz, a Hebrew landowner, stood as a dazzling example of purity, faith, and responsible living amidst a backdrop of national irresponsibility and weak morals. Ruth renounced the idolatrous traditions of her Moabite ancestors and became a believer in the God of the Hebrews.^[11]

Theological Insights

The writer of Ruth stressed several theological truths. Among others are Yahweh, Kinsman-Redeemer, and hessed.

Yahweh

“Lord” (Yahweh) is used 17 times. Yahweh is the name that speaks of God’s essential nature as a present active force in the lives of His covenant people. “God” (Elohim) is used 3 times (1:16 [twice]; 2:12), and “Almighty (Sadday) is used twice (1:20-21).^[12] Eight times, the characters in the book refer to God’s activity. As covenant God, He broke the famine by giving Israel bread (1:16). Ruth insisted on embracing Naomi’s God against Naomi’s will (1:15,16). It was Yahweh, Israel’s covenant God, who the people regularly petitioned to answer prayers (1:8-9; 4:11,12), guarantee oaths (1:17; 3:13), and bestow blessings (2:4, 20; 3:10).^[13] Yahweh was accused of covenant unfaithfulness by desperate Naomi (1:21), yet the women later celebrated his faithfulness in returning her to fulness (4:14).^[14] Ruth found sanctuary under the wings of Yahweh, the God of Israel (2:12). Finally, Israel’s covenant God is the source of fertility and prosperity (1:6; 4:11-12-14; cf. Lev 26:3-5,9-10; Deut 28:4-5, 8-12).^[15]

Kinsman Redeemer

Redemption is a key concept in the book of Ruth. The practice of levirate marriage or the Mosaic law concerning the “kinsman redeemer” as described in Deuteronomy 25:5-6 is presented in the clearest way in the book of Ruth. According to this law, the closest male relative (paternal brother) of a woman’s dead husband is obligated to marry that widow if she has no son. The law of levirate marriage represents God’s compassionate refinement of the pre-Mosaic custom in Genesis 38:6-14, 26 (cf. Ruth 4:12). It was intended to ensure that (1) the woman’s needs would be supplied adequately by a male provider, and (2) “the name” (i.e. the reputation and inheritance of the deceased husband) would endure (cf. Gen 11:1-14; 25:6).^[16]

Ruth 4:9-17 outlines the specific aspects of this practice as Boaz assumes the role of kinsman-redeemer and marries the widowed Ruth. The account displays a strong overtone of grace since Boaz was not within the immediate circle of levirate responsibility, as he was not a brother of the deceased, Mahlon. His willingness to accept this responsibility demonstrates the genuine quality of his character and his love for Ruth.^[17] The Kinsman-Redeemer serves as a picture of the person and work of Christ, our redeemer. Christ became our kinsman by taking on a human nature, thereby becoming like us. He paid the price of our redemption with His precious blood, and the result of His redemption was His marriage to the church, His bride.^[18]

Hesed

Another key word in the book of Ruth is the Hebrew term hesed (or chesed). It is translated or understood as “lovingkindness,” “favor,” or “grace”. It speaks of loyalty borne out of love and kindness towards those to whom a person is responsible. There are about three references to hesed in the book of Ruth. First, Naomi asks the Lord to show His hesed to her daughter-in-law (1:8). Naomi also speaks of the Lord’s hesed to her because of what Boaz had done for Ruth (2:20). Further, Boaz affirms the hesed of Ruth when she asked him to marry her instead of seeking a younger man (3:10). Boaz performs an act of hesed when he exceeds what is required of him as a “distant redeemer” in marrying Ruth.^[19]

Purpose

The book’s message lies in the key verse (2:12).^[20] The implication is that God providentially guides, protects, and blesses all who trust Him.^[21]

Outline

• Naomi Loses Her Husband and Sons (1:1-5)

• Naomi and Ruth Return to Bethlehem (1:6-22)

• Ruth Meets Boaz in the Grain Field (2:1-23)

• Ruth and Boaz at the Threshing Floor (3:1-18)

• Boaz Marries Ruth (4:1-12)

• Naomi Gains a Son (4:13-17)

• The Genealogy of David (4:18-22)

Exegetical Summary

Naomi Loses Her Husband and Sons (1:1-5)

The book of Ruth opens with immense sadness, setting the stage for the story of a widow, Naomi. A famine breaks out in her hometown, Bethlehem, and she, her husband (Elimelek), and two sons flee to Moab. Her two sons, Mahlon and Chilion, marry women of Moab, Ruth and Orpah, respectively. The family planned to live in Moab temporarily, but they remained there for ten years (1:4). At the end of the decade, her husband and her two sons died, leaving three lonely widows. “From the outset, the book’s underlying question is, where is God in all this?”^[22]

Naomi and Ruth Return to Bethlehem (1:6-22)

The word “return,” repeated twelve times, begins and ends this section and echoes its central theme: Where is God in all this? Naomi tries to convince the young widows to return to Moab rather than accompany her to Bethlehem. Orpah obeys and returns (vs.14), but Ruth’s beautiful declaration of commitment finally silences Naomi (1:16-18). “Ruth is determined that nothing, not even death, shall separate her from Naomi.”^[23] Arriving at the gate of Bethlehem, Naomi laments the loss of her husband and sons in Moab and attributes that to God’s punishment (1:19-22).^[24]

Ruth Meets Boaz in the Grain Field (2:1-23)

The story takes a positive turn in Chapter 2 with a chance first meeting of Ruth and Boaz. Ruth asked Naomi for permission to go to the fields to glean, and Naomi agreed. The term “glean” is used ten times in the second chapter (2:2, 3, 7, 8, 15, 16, 17, 18, 19, 23). Under Mosaic law, the poor could gather the crops (i.e. glean) that were purposefully left during harvest time for them by the owners (Lev 19:9; Deut 24:19). She came to the field and by coincidence, worked in the particular section which belonged to Boaz. Morris observes that this field was probably a common place where many people shared ownership. The biblical writer of Ruth believes that the fact that she came to this particular field and was led to none other than Boaz, a mighty man of wealth from the family of Elimelek (her deceased father’s family), who made acquaintance with her and later married her is evidence of “God being in all this.” The author emphasizes that men do not control events, but that God’s hand is behind them as He fulfills His purpose.” ^[25]

Ruth and Boaz at the Threshing Floor (3:1-18)

In chapter three, Naomi sends Ruth to speak secretly with Boaz about marriage at the threshing floor. The threshing floor was a flat, hard surface area where the grain was crushed (i.e. threshed) to separate it from the stalks or oxen were used to stamp over it (Mic 4:13). Then the people would winnow it by throwing it into the air so that the chaff would be blown away from the good grain which fell back down onto the threshing floor. This was the harvest process’s festive, joyous climax (cf. Is 41:14-16).^[26] Ruth is instructed to covertly expose the rear of Boaz’s long tunic, exposing the area surrounding his feet, and “lie down there” (3:4). The exposure of Boaz’s feet to the night chill wakes him up for a private talk. This gesture represents Ruth’s eagerness to marry Boaz. (cf. 3:9; Ezek 16:18).^[27] Boaz responds by promising to marry Ruth (3:11).

Boaz Marries Ruth (4:1-12)

In this section, Boaz redeems and marries Ruth even though he is not the closer guardian-redeemer. The closer guardian-redeemer was informed that on the day he redeems Elimelek’s property from Naomi he also acquires Ruth as his wife because her husband (Elimelek’s son) had died without a son (4:5). The closer guardian redeemer responded, “I cannot redeem it because I might endanger my own estate. You redeem it yourself.” (4:5-6). Boaz legally redeemed Naomi and Ruth, taking Ruth as his wife.

Naomi Gains a Son (4:13-17)

God gave Ruth the ability to bear a son by Boaz. Women, who once greeted “bitter” Naomi at Bethlehem’s gate (1:19-20), now address “pleasant” Naomi with promises. (4:11-12). They rejoice with Naomi, saying, “Praise be to the Lord, who this day has not left you without a guardian-redeemer. May He become famous throughout Israel! He will renew your life and sustain you in your old age. For your daughter-in-law, who loves you and who is better to you than seven sons, has given him birth” (4:14-15). Carson notes, “The infant guardian-redeemer (Obed) will remove Naomi’s tragic grief, and her deceased husband’s family line will continue.”^[28] He adds, “Obed will be the grandfather of the great King David. God has rewarded Naomi’s suffering and Ruth’s devotion, exceeding the “prayer” for Ruth made by Boaz (2:12) and the crowd (4:11-12).^[29]

Application

God’s Providence

The book of Ruth reveals God’s providence as He guides Ruth and Naomi. It appears God had deserted Naomi in the death of her husband and her only two sons (1:1-4); however, God used Naomi and Ruth’s faith and obedience to transform their misery into victory.^[30] In 2:3, when Ruth went to glean in the fields, she was providentially led to work in the field of Boaz, who was her family redeemer. Another intervention of God’s providence is in 4:1 when Boaz goes to the city gate in search of the closer redeemer to Ruth, and then suddenly, the family redeemer comes by the city gate. God is still concerned about the details of our lives and He will go to great lengths to accomplish His good purposes for us, “even when we are bitter towards Him” (1:19-20; cf. Rom 8:28-29).^[31] We must trust Him regardless of our circumstances.

Hard Work

The diligent work of Ruth is portrayed in the book of Ruth. First, she took the initiative to go out to the fields to gather food (2:2). While in Boaz’s field, she “gleaned from morning till evening, except for a short rest” (2:7,17). Also, she worked “until the barley and wheat harvests were finished (2:23). Furthermore, when Naomi instructed her to reach out to Boaz, “she went down to the threshing floor and did everything her mother-in-law told her to do” (3:6). Work is a gift from God and we will be blessed if we indulge in diligent work. In every endeavor, whether it is relationships, health, finances, vocation, or spirituality, we will reap the rewards if we work hard. Everything of significant value is achieved through hard work. Nobody has succeeded by doing nothing (Prov 6:6-8; 10:4; 12:24; 13:4, Eccl 12:13-14).

Patiently Wait on the Lord

The third application from the book of Ruth is patiently waiting on the Lord. In chapter 1, Ruth doesn’t even know that Boaz exists. In chapter 2, Ruth is a poor laborer, gleaning in Boaz’s field and receiving his gifts. To her, Boaz is only a rich man who shows kindness to her. The turning point is in chapter 3, where Ruth submits herself to Boaz and believes his promises. The result is recorded in chapter 4, where Ruth is married to Boaz. She is no longer a poor widow and gleaner, but now possesses everything Boaz has, and becomes the mother of Obed, who belongs to the lineage of King David and David’s greater Son, Jesus Christ. The Bible encourages us to “not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Gal 6:9).^[32]

Conclusion

This book and this genealogy (4:18-22) demonstrate that in the dark days of the judges, the chosen line is preserved not by heroic exploits of deliverers or kings, but by the good hand of God, who rewards good people with a fullness beyond all imagination. These characters could not know what long-range fruit their compassionate and loyal conduct toward each other would bear. But the narrator knows. With this genealogy, he declares the faithfulness of God in preserving the family that would bear the royal seed in troubled times and in rewarding the genuine godliness of his people. If only the rest of the nation had demonstrated such covenant faithfulness at the same time! In this genealogy, the names of Boaz and Obed are indeed proclaimed far beyond Bethlehem and Israel, to the ends of the earth.

The narrator of the book of Ruth had no idea how the devotion of these personalities might affect future generations of his own people. If only he could have known that in the glorious providence of God, the ḥesed of Boaz, Ruth, and Naomi would have laid the groundwork for the history of salvation that extends far beyond his own time and place. For as the genealogy of Matthew 1 shows, one greater than David comes from the loins of Boaz and the womb of Ruth. In the dark days of the judges the foundation is laid for the line that would produce the Savior, the Messiah, the Redeemer of a lost and destitute humanity.

My friend, like Ruth, your vision for an exciting future has been established by God. God is in the process of orchestrating its fulfillment. If it appears to be taking its time, be patient; it will eventually arrive. It will not be delayed. (Hab 2:3).

^[1] Leon Morris, “Ruth”. In Judges and Ruth by Arthur E. Cundall and Leon Morris. The Tyndale Old Testament Commentaries, (Downers Grove: Inter-Varsity Press, 1968), 229. 

[2] Ibid., footnote (2). 

[3] Ibid., 241. 

^[4] David Atkinson, The Message of Ruth. The Bible Speaks Today, Edited by J.A. Moyer, (Downers Grove: InterVarsity Press, 1991), 26. 

^[5] Temper Longman, III and David E. Garland., eds. The Expositors Bible Commentary. Numbers - Ruth. Revised Edition. (Grand Rapids: Zondervan, 2008), 1291. 

[6] Morris, “Ruth” (Downers Grove: Inter-Varsity Press, 1968), 229. 

^[7] Robert L. Hubbard, The Book of Ruth. The New International Commentary on the Old Testament, (Grand Rapids: Eerdmans Publishing Co., 1988), 23. 

[8] Ibid., 24. 

^[9] John F. Walvoord and Roy B. Zuck., eds. The Bible Knowledge Commentary Old Testament, (Colorado Springs: David C. Cook, 1985), 416.

[10] Ibid. 

[11] Ibid. 

[12] Ibid., 417.

[13] Hubbard, The Book of Ruth. TNIC OT, (Grand Rapids: Eerdmans, 1988), 67. 

^[14] Cf. Campbell notes, “Such compliant occurs frequently in the Bible, a way as it were, of bringing a lawsuit against God by those who have been led to trust him” Edward F. Campbell, Jr. Ruth. The Anchor Yale Bible, (Garden City, N.Y.: Doubleday & Co., 1975), 32.

[15] Hubbard, The Book of Ruth. TNIC OT, (Grand Rapids: Eerdmans, 1988), 67. 

^[16] Michael Rydelink and Michael Vanlaningham, General Ed. The Moody Bible Commentary, (Chicago: Moody Publishers, 2014), 392.

[17] Walvoord, The Bible Knowledge Commentary Old Testament, (Colorado Springs: David C. Cook, 1985), 416. 

^[18] Edward Dobson, Charles E. Feinberg, Edward E. Hindson, Woodrow Michael Kroll, Harold L. Wilmington. Nelson KJV Bible Commentary, (Nashville: Thomas Nelson, 2005), 282. 

[19] Walvoord, The Bible Knowledge Commentary Old Testament, (Colorado Springs: David C. Cook, 1985), 418. 

[20] Unless otherwise noted, all Scripture citations are from the New International Version (NIV). 

^[21] Warren W. Wiersbe, The Bible Exposition Commentary Old Testament. Wisdom and Poetry. Joshua – Esther, (Colorado Springs: David C. Cook, 1985), 177.

[22] D. A. Carson, ed. NIV Biblical Theology Study Bible, (Grand Rapids: Zondervan, 2018), 429. 

[23] Morris, “Ruth” (Downers Grove: Inter-Varsity Press, 1968), 261. 

^[24] Dobson, Nelson KJV Bible Commentary, (Nashville: Thomas Nelson, 2005), 285. 

[25] Morris, “Ruth” (Downers Grove: Inter-Varsity Press, 1968), 270. 

[26] Hubbard, The Book of Ruth. TNIC OT, (Grand Rapids: Eerdmans, 1988), 200. 

[27] Carson, ed. NIV Biblical Theology Study Bible, (Grand Rapids: Zondervan, 2018), 432. 

[28] Ibid., 435. 

[29] Ibid. 

^[30] Wiersbe, The Bible Exposition Commentary Old Testament. Wisdom and Poetry. Joshua – Esther, (Colorado Springs: David C. Cook, 1985), 202.

[31] Ibid.

[32] Ibid., 201,202.

Bibliography

 Atkinson, David. The Message of Ruth. The Bible Speaks Today, Edited by J.A. Moyer. Downers Grove: InterVarsity Press, 1991. 

Campbell, Edward F., Jr. Ruth. The Anchor Yale Bible. Garden City, N.Y.: Doubleday & Co., 1975. 

Carson, D.A., eds. NIV Biblical Theology Study Bible. Grand Rapids: Zondervan, 2018. 

Dobson, Edward and Charles E. Feinberg, and Edward E. Hindson, Woodrow Michael Kroll, Harold L. Wilmington. Nelson KJV Bible Commentary. Nashville: Thomas Nelson, 2005. 

Hubbard, Robert, L. The Book of Ruth. The New International Commentary on the Old Testament. Grand Rapids: William B. Eerdmans Publishing Co., 1988. 

Longman, Tremper, III and David E. Garland., eds. The Expositors Bible Commentary. Numbers - Ruth. Revised Edition. Grand Rapids: Zondervan, 2008. 

Morris, Leon. “Ruth”. In Judges and Ruth by Arthur E. Cundall and Leon Morris. The Tyndale Old Testament Commentaries. Downers Grove, Ill: Inter-Varsity Press, 1968. 

Rydelink, Michael and Michael Vanlaningham, General Ed. The Moody Bible Commentary. Chicago: Moody Publishers, 2014. 

Walvoord, John F. and Roy B. Zuck., eds. The Bible Knowledge Commentary Old Testament. Colorado Springs: David C. Cook, 1985. 

Wiersbe, Warren W. The Bible Exposition Commentary Old Testament. Wisdom and Poetry. Joshua – Esther. Colorado Springs: David C. Cook, 1985.