Historical Setting. Roofys Book Analysis

Historical Background

The book of Ruth is set during the time of the Judges, as a family from Bethlehem moves to Moab to avoid famine. The nation of Moab, along with Ammon, had its genealogical roots in Lots intercourse with his daughters (Gen. 19:30-38). After the Exodus, the Israelites returning from Egypt circumvented Moab as they conquered Canaan (Judges 11:18). However, Moabites refused to meet the returning Israelites cordially and opposed their conquest of Canaan, for which they were forbidden to marry Jews (Deut. 23:4). Judging on the Book of Ruth, his ban appears to apply to Moabite men marrying Jewish women, but not vice versa.

Prevailing Conditions

Book of Ruth follows the Book of Judges in the Old Testament. Several authors, including Hubbard, opine that at least some of the material covered in the book dates back to pre-exilic times.¹ However, when it comes to the time of writing the book, many scholars agree that Ruth belongs to postexilic times.² According to Young and Rezetko, linguistic dating also puts Ruth firmly into the postexilic period, with certain occurrences of archaic wording likely serving a stylistic purpose.³ This purpose probably relates directly to the social and historical context of the postexilic period.

After Israelites return from Babylonian captivity, the Jewish community faced a crisis of identity. On the one hand, there were golah the descendants of the exiles who claimed that they were the only Israelites in the truest sense of the word.⁴ On the other hand, there were the descendants of those who remained in Canaan as well as the new converts or foreign ancestry. These groups pushed for a broader interpretation of the term Israel that would include them as well.⁵ In this light, Ruth appears to be a polemic against the restrictive interpretation of Israel, as supported by the golah and in favor of a broader interpretation.

Exegetical Outline

Chapter One: Naomi loses her husbands and sons, returns with Ruth to Bethlehem
Chapter Two: Ruth meets Boaz in the grain field
Chapter Three: Ruth and Boaz at the threshing floor
Chapter Four: Boaz marries Ruth, she bears a son. Genealogy of David

Interpretive Commentary

Chapter One: Naomi loses her husbands and sons, returns with Ruth to Bethlehem

In chapter one, a family from Bethlehem moves to Moab to avoid famine in their native land. The ominous irony already becomes evident in the geographical names: Bethlehem literally means granary of bread, yet it is struck by a famine.⁶ Block points out that the names of family members have an essential meaning in the context of the book. Elimelech, the father, translates to My God is king, and Naomi, his wife, can be traced back to the root meaning to be pleasant.⁷ While the name of Mahlon, the first son, is hard to interpret, the name of Chilion, the second son, relates to the root meaning to come to an end.⁸ Naomis name serves as a major foreshadowing: just as Bethlehem lacks the grain it is named after, Naomis life will lack the pleasantry it is etymologically based on. Upon arriving, Mahlon and Chilion marry Moabite women Orpah and Ruth, but then both brothers and their father die. Thus, Chilions name turns out to be the foreshadowing as well, predicting the untimely death of Naomis husband and sons.

As Naomi decides to return to Bethlehem, both Orpah and Ruth initially come with her. In the first dialogue of the book, Naomi urges them not to and instructs them to go back, each to your mothers home (Ruth 1:8). As Younger points out, Naomi understands all too well what it means to come to a foreign land as a woman and does not wish the same fate to her daughters-in-law.⁹ Naomi blesses her daughters twice, wishing that the Lord shows kindness to them and helps them to find other husbands (Ruth 1:8-9). She understands that, in her society, a womans lot depends on a man and does not want to confine her daughters-in-law to living with a poor widow.

Oprah kisses her mother-in-law goodbye and heads back to Moab, but Ruth does not follow suit. She replies: Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God (Ruth 1:16). While Ruth can likely anticipate the dangers of journeying to Bethlehem as a foreigner, she decides to stay by Naomis side. Watson notes that Ruths choice offers an example of resolve of a wise, thoughtful person, as opposed to decisions influenced by taste or momentary considerations.¹⁰ As such, Ruth demonstrates devotion and resolve on her path to salvation.

Chapter Two: Ruth meets Boaz in the grain field

Upon returning to Bethlehem, Naomi and Ruth settle in an old house that had previously belonged to Naomis family, but there is still a question of their sustenance. Ruth suggests going to the field and picking up the leftover grain behind the harvesters, and Naomi acquiesces to the idea (Ruth 2:2). The field she goes to turns out to belong to Boaz, a well-to-do man belonging to the same clan that the late Elimelech. Upon arriving and learning who the new woman is, Boaz grants her permission to stay and pick leftover grains until the end of the harvest. Younger points out that, in a land that has recently experienced a famine, Boazs permission was an extraordinary privilege.¹¹ He also urges Ruth not to go to any other field and instructs those who work for him not to do her any harm.

Boazs kindness surprises Ruth, and she wonders why he is so benevolent to a foreign woman. Boaz answers that he has been moved by Ruths story and blesses her, wishing that the Lord repays her for her stalwart dedication to her faith and her mother-in-law. A one of higher social standing, he initiates the conversation and encourages Ruth to speak up, and invites her to work for him. It is particularly notable that he says that no man in his household will harass Ruth: it is, effectively, the first anti-sexual harassment workplace policy recorded in the Scripture.¹² As a widow in a patriarchal world, Ruth needs such protection, which God provides as a father of the fatherless, a defender of widows (Ps. 68:5). Hence, Boaz is literally doing Gods work, and LaCocquie is right to note that he helps Ruth when she is in an almost hopeless condition.¹³ Boaz extends his hospitality to a foreign woman and does what is in his power to protect her in a harsh world.

When Ruth returns to Naomi, she tells her mother-in-law about the events of the day, and Naomi instructs her to stick with Boazs household. Ruth works for Boaz until both barley and wheat are harvested, but still lives with Naomi. Younger points out that this circumstance is particularly important for the plot, as easily two months pass from the beginning of the barley harvesting season to the end of the wheat harvesting season.¹⁴ Hence, Ruth continued working for Boaz, but remained modest and reserved and did not actively pursue the relationship with the latter.

Chapter Three: Ruth and Boaz at the threshing floor

Although Boaz is kind and considerate toward Ruth, both she and her mother-in-law are still widows, and their prospects for the future are predictably grim. Naomi devises the scheme to solve the problem: Ruth is to visit the threshing floor at Boazs home in the evening, approach him quietly, and lie down by his feet. Boaz is a kinsman of Naomi, and, by extension, Ruth, so she reminds him that it is his part to be a husband to her for the sake of Elimelech and his sons.¹⁵ In the time when either war or famine often took the able=bodied men from their families, the duty of caring for the widows fell to the closest living relatives of the deceased.

When Boaz wakes up and finds a woman at his feet, he asks her to identify herself. Ruth introduces herself as his female servant and asks him to be a guardian-redeemer for herself and her family (Ruth 3:9). The original wording of this phrase is crucial since there are different terms to designate a female laborer. According to Chisholm, in this passage, Ruth uses the word that emphasizes the female part rather than the laborer part.¹⁶ By doing so, she emphasizes both her marriageable status and her need for protection as a woman in the mens world. Boaz thanks Ruth cordially for approaching him, but reminds her that her family has an even closer relative in Bethlehem. He promises to bring the issue to the attention of the community and, should another relative not accept the responsibility, vows to marry Ruth himself. Ruth lies at Boazs feet until the morning, whereupon he gives her six measures of barley and goes to town to decide the matter.

Ruth returns to Naomi with the barley Boaz has given to her and relays the events of the night to her mother-in-law. Naomi encourages Ruth to have patience and ensures her that the man will not rest until the matter is settled today (Ruth 3:18). This claim has a basis in Boazs character as depicted in the book: as soon as the sun rises, he goes to the city (Ruth 3:15). One may agree with Younger that this remark illustrates Boazs immediate and thorough attention to the problem.¹⁷ Once faced with a matter, Boaz wastes no time in fulfilling his commitment to the woman that depends on him.

Chapter Four: Boaz marries Ruth, she bears a son. Genealogy of David

True to his word, Boaz goes to town and explains the legal situation with regards to Naomi and Ruth. Since Naomi has to sell the land of her late husband, the next of kin has the prerogative right to buy it. The proposed redeemer is eager to claim the land but backpedals when Boaz mentions that he will also have to take care of Ruth (Ruth 4:3-6). By doing so, Naomis closest kin reveals his greed: he is willing to increase his holdings, but does not want to introduce a Moabite widow without a dowry to his household. Boaz then steps in as the next in line and accepts the responsibility.

Unlike Naomis closest kin, Boaz is not concerned with the legal implications of marrying Ruth. As Matthews points out, this signals that Boazs generosity to his kin is as noteworthy as his integrity in dealing with those who are powerless.¹⁸ While the land and the chance to have an heir from Ruth are important factors, it is clear that Boaz fulfills his moral obligations first and foremost rather than pursue and immediate benefit.

Boaz marries Ruth, and by the will of God, she conceives and gives birth to a son. After the event, women talk to Naomi and wish that the newborn baby becomes famous throughout Israel (Ruth 4:14). They also mention that Ruth proved to be better than seven sons, which is a telling remark, considering how much sons were valued in ancient Israel (Ruth 4:15). Chisholm is right to note that Ruths sacrificial love is what eventually allows her to provide for her Naomi.¹⁹ By virtue of loving her mother-in-law to the point of self-renunciation, a Moabite widow assumes a greater significance in the eyes of the true believers than even the multiple male heirs could.

The book wraps up with the genealogy of David from Perez and his descendants through Boaz to Obed, his son from Ruth, and Obeds son Jesse and grandson David. Many scholars consider this genealogy a later addition to the original book, although some dissenters insist on its structural and stylistic unity with the rest of the text.²⁰ Regardless of their originality, the last lines of the book add additional significance to Rut has a character. She is not merely an embodiment of daughterly reverence and an image of an upstanding convert, but also a crucial link in preserving the royal line of Israel.

Conclusion and Application

There are numerous lessons a Christian can learn from Ruth. Naomi urges Ruth and Orpah to stay in Moab, with their people and biological relatives. She wants to spare them the dangers of travel and the rigors of being a destitute widow in a strange land. Orpah agrees, but Ruth, having converted, refuses to leave Naomi alone. She displays stalwartness in faith despite being a neophyte and acts accordingly, even though returning to the home of her parents would be safer and easier than going with Ruth to Bethlehem. As Christians, we should show the same devotion and stay true to the faith and our co-believers, not shying away from hardship.

Boaz shows kindness to Ruth even though she is from Moab, and he sees her for the first time in his life. He offers her protection from the possible unwelcome advances of other men and brings her into his household. It is all the more important because he is not the closest relative of Naomis family and, by extension, Ruth, and, as such, does not have a legal obligation to help them. As Christians, we need to display the same love for our neighbors.

Boaz and Ruths relationship is built on modesty, propriety, and mutual respect. Ruth stresses multiple times that a single woman was essentially helpless in the harsh society of the time, and Boaz had power over Ruth both as a man over woman and as an employer over the employee. As rightfully noted by Bush, Naomis plan involves a grave threat to Ruths reputation, and Boaz could ruin it easily for his selfish pleasure.²¹ However, he always treats her with respect and does not take advantage of her. Ruth and Boaz give an example of a Christian relationship between man and woman based on love and mutual respect.

Bibliography

Block, Daniel. E. Judges, Ruth: An Exegetical and Theological Exposition of Holy Scripture. Nashville, TN: B&H Publishing, 1999.

Bush, Frederick W. Word Biblical Commentary, Vol. 9: Ruth, Esther. Dallas, TX: Word Books Publisher, 1996.

Chisholm, Robert B., Jr., A Commentary on Judges and Ruth. Grand Rapids, MI: Kregel Publications, 2013.

Hubbard, Robert L., Jr. The New International Commentary on the Old Testament: The Book of Ruth. Grand Rapids, MI: W. B Eerdman, 1988.

LaCocque, André, Ruth: A Continental Commentary. Minneapolis, MN: Fortress Press, 2004.

Matthews, Victor H. Judges and Ruth. Cambridge, UK: Cambridge UP, 2004.

Villiers, Gerda de, and Jurie de Roux. The Book of Ruth in the time of the Judges and Ruth, the Moabitess, Verbum et Ecclesia 37, no. 1 (2016), a1587.

Watson, Robert A. The Expositors Bible: Judges and Ruth. New York, NY: Funk & Wagnall, 1900.

Young, Ian, and Robert Rezetko. Linguistic Dating of Biblical Texts, Vol. 1. London: Routledge, 2008.

Younger, K. Lawson. The NIV Application Commentary: Judges, Ruth. Grand Rapids, MI: Zondervan, 2002.

Footnotes

Robert L. Hubbard, Jr., The New International Commentary on the Old Testament: The Book of Ruth (Grand Rapids, MI: W. B Eerdman, 1988), 18.
Gerda de Villiers and Jurie de Roux, The Book of Ruth in the time of the Judges and Ruth, the Moabitess, Verbum et Ecclesia 37, no. 1 (2016), a1587.
Ian Young and Robert Rezetko, Linguistic Dating of Biblical Texts, Vol. 1 (London: Routledge, 2008), 99.
Villiers and Roux, Ruth, a1587.
Ibid.
Daniel I. Block, Judges, Ruth: An Exegetical and Theological Exposition of Holy Scripture (Nashville, TN: B&H Publishing, 1999).
Ibid.
Ibid.
K. Lawson Younger, The NIV Application Commentary: Judges, Ruth (Grand Rapids, MI: Zondervan, 2002).
Robert A. Watson, The Expositors Bible: Judges and Ruth (New York, NY: Funk & Wagnall, 1900), 378.
Younger, Judges, Ruth.
Ibid.
André LaCocque, Ruth: A Continental Commentary (Minneapolis, MN: Fortress Press, 2004), 4.
Younger, Judges, Ruth.
Watson, Judges and Ruth, 401.
Robert B. Chisholm Jr., A Commentary on Judges and Ruth (Grand Rapids, MI: Kregel Publications, 2013), 654.
Younger, Judges, Ruth.
Victor H. Matthews, Judges and Ruth (Cambridge, UK: Cambridge UP, 2004), 240.
Chisholm, Commentary, 681.
Hubbard, Ruth, 15-16.
Frederick W. Bush, Word Biblical Commentary, Vol. 9: Ruth, Esther (Dallas, TX: Word Books Publisher, 1996), 173.