Ruth

1. SETTING: FAMINE AND FAMILY TRAGEDY (1:1–5)

1:1–2. The story of Ruth has a grim opening. It is neither a prosperous nor a fruitful time in the nation’s life, and the people of Israel face famine (1:1a). Together with the religious crisis dominating the landscape, this indicates an unpleasant visitation by the Lord on the land. The Lord has promised famine as one among many of his acts of judgment for covenantal waywardness (Lv 26:18–20; Dt 28:24; cf. Jr 24:10; 27:8–13; 29:17; 34:17; 38:2; Ezk 6:11; 7:15; 12:16). The writer now zooms in on one specific family and their attempt to deal with these circumstances. Elimelech, Naomi his wife, and their two sons, Mahlon and Chilion, relocate from Bethlehem (which means, ironically, “House of Bread”) to the neighboring fields of Moab in search of food (1:1b–2), suggesting that in spite of previous tumultuous relationships between Moab and Israel (Nm 22; 25), relative peace prevails (Jdg 3:11; 5:31). Although the stated motivation of finding food provides a logical rationale for moving, one wonders if it does not point to the fragile nature of Elimelech’s faith, much like the faith of Israel’s patriarchs who went to Egypt in time of famine (Gn 12:10; 26:1; 41:54–57). However one interprets their journey, the family attempts to face their crisis practically by securing necessary food.

1:3–5. After arriving on foreign soil, the family meets a series of tragedies. Elimelech dies and is survived by his wife and two sons (1:3). While this is tragic for Naomi, the widow could take a measure of comfort, and even hope, in the fact that she has two sons—heirs and people who could look after her in her old age (Dt 25:5–10; Lv 25:25). But this is not meant to be.

After Elimelech dies, both sons marry Moabite women (1:4), but this is suspicious. For men from Bethlehem to marry Moabite women is problematic under the Mosaic economy. Even though the Moabites are related to Israel by virtue of Lot’s incestuous relationship with his older daughter (Gn 19:36–37), the biblical record mandates their separation as early as the time of Moses. Two critical events provide a rationale. First, the king of Moab hired a Mesopotamian prophet, Balaam, to curse Israel (Nm 22:4–6; 23:1–24:25). The Lord, however, turned the curses into blessings because of his relentless commitment to Abraham: “I will curse anyone who treats you with contempt” (Gn 12:3; Nm 24:10–24). Second, by invitation of some Moabite women, the Israelites polluted themselves by worshiping a foreign deity, Baal of Peor (Nm 25:1–3; 31:15–16). On account of these two events, Moabites have been excluded from Israelite religious practices (Dt 23:3–4).

Ruth and Naomi Travel from Moab

Israelites are prohibited from making political and marriage alliances with foreigners due to the possibility of religious enticement toward deities other than Yahweh (Dt 7:1–3; cf. Ex 34:11–16). Although the Moabites are not specifically mentioned in these prohibitions, and regardless of their family ties to Israel, they are treated like nonfamily members or “foreigners” elsewhere (1 Kg 11:1–8; Ezr 9:1–6; Neh 13:23–27). Although the narrator refrains from passing specific judgment on Elimelech’s sons, their marriages to Ruth and Orpah should be interpreted as anything but neutral.

After about ten years, another tragedy strikes: both of Naomi’s sons die (1:5). Without sons or grandchildren, she is now utterly hopeless for the well-being of her own future, not to mention the painful effects for Ruth and Orpah. The deaths of Mahlon and Chilion signal death for the continuation of the family name and inheritance, essentially a loss of a home and identity.

2. WIDOWS AND THEIR WORRIES: BACK TO BETHLEHEM (1:6–22)

A. Back to Bethlehem (1:6–7). Against this grim setting Naomi learns that famine no longer threatens Judah (1:6). This indicates a pleasant visitation by the Lord on his land and people (Dt 28:3–5, 8, 11–12; cf. Lv 26:3–5). Thus, the news of food in Bethlehem is linked to the Lord’s favor, a connection that the writer implicitly emphasizes. With this bit of good news Naomi realizes that the way forward for all concerned is the way back to her home in Bethlehem. The three women set out for their trip to Judah (1:7). For Naomi it represents a return trip, but for Ruth and Orpah it entails a journey into the unknown.

B. Naomi’s worries and resolve (1:8–15). On journeying back to Bethlehem, Naomi has second thoughts regarding the benefits of bringing Ruth and Orpah home with her. She openly shares her worries and concerns with them in three speeches (1:8–9, 11–13, 15). Because of her care for Ruth and Orpah, she tries to persuade them to remain in Moab. The heart of her concern is that the women have homes, places of refuge, security, provision, and above all identity (1:9; 3:1; 4:11, 12, 18). Naomi deliberately and selflessly distances herself from the emotional ties that, undoubtedly, bind them.

In Deuteronomy, God frequently calls on Israel to care for the resident alien, the fatherless, and the widow (Dt 10:18; 24:17–21; 26:12–13; 27:19). Ruth is a Moabite widow without a father to look after her, thus fulfilling all three categories.

1:8–10. In the first speech Naomi questions if it may not be better for each of them to return home, where each would be guaranteed to find the needed security and assistance (1:8–9a). Her speech includes a benediction asking the Lord to grant them reciprocating kindness. After the speech Naomi kisses them, and off they are supposed to go. Naomi’s resolve, however, is met with resistance at a deep level, something witnessed by the women’s tears and words (1:9b–10). Their statement reveals that their ties to Naomi are deeper than to their own mothers. Clearly Orpah and Ruth have a desire for Naomi’s well-being that mirrors their mother-in-law’s concern for them. They pledge their commitment not to abandon her and acknowledge the great cost involved. The use of the possessive “your people” in 1:10 identifies the level of risk for them in finding a new home in Judah.

1:11–13. Naomi retorts with an honest and humble confession, a second speech attempting to persuade them to keep their hope of a home in Moab rather than in Bethlehem. Naomi initially appeals to insurmountable practical difficulties, items the women cannot dispute. Naomi has nothing to offer them by way of future marriage options, so they face an empty and bleak future of widowhood. Naomi also appeals to a religious drawback. Naomi cautions her daughters-in-law that the Lord’s hand of disfavor may continue to affect them adversely and is a valid reason to reconsider.

1:14–15. Both women reach a final decision. Orpah departs, determined to make Moab her home once again (1:14a). There is little doubt that Naomi’s resolve should be characterized as selfless and genuinely concerned for the women’s physical well-being. But one wonders if Naomi is not too caught up in the practical (finding Ruth a home) to the neglect of the spiritual benefits these women might have accrued by going to Bethlehem (i.e., finding refuge in the Lord, the God of Israel).

Reluctant Ruth, by contrast, clings to Naomi (1:14b), indicating a staunch loyalty to the relationship, a loyalty much like one gives in marriage (Gn 2:24; 1 Kg 11:2) or in service to the kingdom (2 Sm 20:2). This prompts Naomi’s third and final attempt to persuade Ruth to find her home in Moab (1:15). She pressures Ruth to be like her sister-in-law and argues that living in Moab is preferred due to the established deity and territorial associations familiar to Ruth. By this statement Naomi declares that Ruth belongs to Moab, her people are the Moabites, and her god is Chemosh (Nm 21:27–30). Yet even after this compelling attempt, Ruth’s resolve remains intact.

C. Ruth’s resolve and confession (1:16–17). For the first time Ruth speaks. She asserts that to journey back to Moab (along with Orpah) would be abandonment of her mother-in-law (1:16). Her words, which are followed by an oath, indicate her relentless resolve to stay with Naomi and help the reader to grasp the profound sentiment behind Ruth’s physical gesture of clinging to Naomi (1:14).

In general, Ruth is expressing covenantal loyalties to Naomi in much the same way Jonathan pledges to David, along the lines of other covenants between equals in the Bible. Ruth elects to extend her familial relationship of obligation already established with Naomi through marriage to Mahlon (4:10) regardless of his death. In short, Ruth pledges to become an Israelite (this becomes explicit later: 4:11–12, 13–17). Old alliances (social, religious, and political) must be discarded so as not to threaten the obligations involved with the renewed relationship. Ruth’s specific statement about wanting to be buried in Naomi’s homeland (1:17a) seems to capture her willingness to embrace a new land, ethnicity, and religion.

It is not surprising, therefore, that in the oath sealing her commitment to Naomi, Ruth invokes the name of the Lord rather than Chemosh to sanction the renewed relationship (1:17b). Ruth asks that the Lord hold her liable unto death if she does not keep her commitment to Naomi, thereby placing herself under Deuteronomic obligations.

It was somewhat typical for people in the ancient world to adopt the god of the land to which they moved. Ruth’s actions are atypical, however, when viewed against the average Israelite who, at that time, tended toward adopting foreign gods alongside the Lord. This syncretism (fusing two or more different beliefs into one), so dominant at the time the story unfolds, is something Ruth chooses not to embrace. Ruth does what few Israelites are able to do: embrace and fully commit to Yahweh and discard all opposing religious alliances. In a very real sense, Ruth clings to the Lord by clinging to Naomi. Because her actions stand in stark contrast to those of the typical Israelite in this regard, at numerous and even awkward times in the story the author reminds the reader of Ruth’s Moabite ethnicity (1:22; 2:2, 21; 4:5, 10). Ruth the Moabitess is a model Israelite in that she embraces Yahweh fully and exclusively. But she is also a model Israelite in showing kindness according to Mosaic law. Furthermore, Ruth’s naturalization process is crucial for the story line and the upcoming betrothal narrative (3:7–15). It legitimizes her marriage to an Israelite man, unlike her first marriage, to Mahlon.

D. In Bethlehem (1:18–22). After such a statement of loyalty and fidelity, Naomi’s pleas stop, and they set out for Judah as originally intended (1:18). When Naomi arrives in Bethlehem without Elimelech, Chilion, and Mahlon, she shocks the city on account of the great loss so apparent in her life (1:19). When confronted by the women in town, Naomi reveals the theological grid that informs her situation (1:20–21). She interprets her pitiful condition (once full but now empty) as caused by both “the Almighty” and “the LORD,” in personal opposition. This explains why she requests they no longer call her Naomi but refer to her as Mara, a name change that in Hebrew reflects the bitterness she has experienced.

The notification of their arrival in Bethlehem (1:18–22) confirms the correctness of what Naomi heard in the fields of Moab (1:6). With the conversation between Naomi and Ruth exhibiting mutual resolve and powerful confessions, the author is establishing the exemplary characters of these women. Furthermore, the grim atmosphere is beginning to turn more hopeful for Naomi.

3. A WORTHY WOMAN MEETS A WORTHY MAN (2:1–23)

A. Ruth finds work (favor) in Boaz’s field (2:1–3). 2:1. The author introduces the reader to a new character. Before offering a name introduction, the writer gives information about this person that will be vital to the development of the plot: he is a distant male relative of Naomi’s husband and a “prominent man of noble character.” The very existence of someone related to Elimelech and Naomi gives the reader cause to hope that Naomi’s misfortunes may change due to legal responsibilities a living family member has to a deceased relative’s family (Lv 25:25; Dt 25:5–10). Only after these introductory items do we learn that the person’s name is Boaz. The scene is now set for the “coincidental” meeting between Ruth and Boaz.

2:2–3. At Ruth’s initiative and in accordance with standard Mosaic practice, she sets out to glean (2:2). We are told promptly upon Ruth’s arrival at the field that it belongs to Boaz, a person from Elimelech’s family (2:3). Boaz notices Ruth, and as a result she finds escalating favor with him. The chance encounter turns out to be a sovereign setup of circumstances. [Harvest]

B. Boaz reaches out to Ruth, and Ruth responds with gratitude (2:4–16). Speaking for the first time in the narrative, Boaz exchanges a blessing with his workers, which shows his cordial nature and the good relationship he shares with them (2:4). Next Boaz notices a new person working in the field (2:5). Once made aware of the person’s identity (2:6–7), Boaz kindly reaches out to her and, in so doing, reveals the strength of his own character in three ways.

First, he goes beyond the Mosaic mandate (the requirement to leave food for the poor in the fields; Dt 24:19) by providing for her need to drink, encouraging her to stay in his field, and offering her protection (2:8–9). Boaz also showers Ruth with exceptional favors by allowing her to have a meal and by granting her special access to stalks of wheat deliberately left by the reapers (2:14–16).

A field of wheat in Judea

Second, Boaz recognizes and honors Ruth’s conduct and reputation. He acknowledges her displays of loyalty to Naomi and family, loyalties that have been costly and translate into personal denial and sacrifice (2:11).

Third, he pronounces a blessing on her and asks that she be rewarded richly by “the LORD God of Israel, under whose wings you have come for refuge” (2:12). The latter statement represents Boaz’s own commentary on Ruth’s gestures that have won her a great reputation. Ruth has put her trust in the Lord rather than in her familiar Moabite deities. The Hebrew term translated here as “refuge” appears mainly in the Psalms and reflects one’s personal and private association with the Lord rather than the national or territorial association (e.g., Pss 7:1; 11:1; 16:1). The designation “the LORD God of Israel” deliberately distinguishes the Lord from foreign gods—namely, Chemosh, Moab’s chief deity. Boaz affirms that her Abraham-like abandonment to uproot geographically, no matter how difficult, has brought her to a good place spiritually. Ruth is doing what she previously pledged to Naomi, to become an Israelite (1:16–17). Furthermore, Boaz’s statement reveals that he views Ruth functionally as an Israelite. Through his acts of kindness, Boaz becomes the answer to his own prayer, as the Lord blesses Ruth when Boaz showers her with practical favors and recognition.

Ruth responds to Boaz with gratitude. Her physical gesture of bowing down to the ground reflects a deep humility and submission to an elder (2:10a). Her words that follow illumine more of the integrity of her heart. Regardless of Ruth’s naturalization process, she still considers herself “a foreigner” (2:10b). These statements reflect Ruth’s perception about her origin and not her current status as an Israelite. She assumes her foreign origin naturally disqualifies her from benefiting from Boaz’s generosity. The author has established the noble characters of Ruth and Boaz and equally has exposed the unseen hand of Yahweh providentially at work. Indeed, a worthy woman (3:11) meets a worthy man (2:1).

C. Ruth returns home with a favorable report (2:17–23). The practical outworking of Boaz’s initial favor translates into the abundance of food Ruth brings back to Naomi after her first day on the job—enough for roughly five days (2:17). Boaz meets the immediate needs of two desperate women, which he continues to do for about three months, the duration of two harvests (2:23). However, later that evening Naomi informs Ruth (the reader already knows this; 2:1) of Boaz’s ability to meet an even greater need (2:20).

On account of Ruth’s fruitful workday and the owner’s obvious generosity, Naomi pronounces a blessing on this man without knowing his identity (2:19). However, once Naomi learns that Boaz is the man in whose field Ruth has worked, she pronounces a second blessing on him. This arises because of the concrete knowledge Naomi now possesses. Not only is Boaz a man of stellar character and wealth, a relative, and known to Ruth, but he happens to be a close relative described by Naomi as “one of our family redeemers” (2:20).

Mosaic legislation defines a redeemer as a male, near blood relative who has the responsibility for rescuing, protecting, and helping weaker relatives (Lv 25:25–28; Dt 25:5–10). The mention of Boaz as family redeemer injects even more hope into the narrative, and Boaz’s crucial role in the story line now unfolds with more specificity. Furthermore, Boaz’s affirmation of Ruth’s covenantal loyalties to the Lord sets the stage for the upcoming betrothal narrative.

4. RUTH’S PROPOSAL (3:1–18)

A. Naomi navigates a plan (3:1–5). Ruth works in Boaz’s field for about three months and continues to live with Naomi (2:23). But living together was never Naomi’s long-term plan for Ruth, and Naomi attempts to secure a new home and identity for Ruth. She hopes to restore the coveted family name and reputation along with any inheritance. Naomi seizes the opportunity to inform Boaz of his responsibility by sending Ruth to communicate to him at the threshing floor.

B. Ruth reaches out to Boaz at the threshing floor (3:6–9). Ruth follows Naomi’s instructions and goes to Boaz (3:6). She “uncovered his feet, and lay down” (3:7). The meaning of “uncovered his feet” is ambiguous; it refers to the uncovering of his legs, but there may also be sexual overtones (“feet” is used as a euphemism for genitals and sexual relations elsewhere; Is 7:20; Dt 28:57). Once Boaz awakes and learns of her identity (3:7–8), Ruth asks specific instructions of him. Her words to Boaz, “Take me under your wing, for you are a family redeemer” (3:9), indicate a desire for marriage (Dt 22:30; Ezk 16:8). Ruth’s marriage proposal represents an interpretation and contextualization of Israelite law governing a widow’s social standing. However, in light of forbidden Israelite and Moabite relations, she is still taking a great risk. For this reason, Naomi and Boaz take precautionary measures as they instruct Ruth.

C. Boaz responds with gratitude and a requirement (3:10–15). 3:10–11. Boaz’s response further shows that he is a man of integrity and noble character. His unequivocal acceptance of her proposal relies on the fact that she is a woman of noble character (3:11) who has acted honorably in pursuing and preferring him (3:10).

3:12–13. A potential threat to the marriage looms. There exists another man whose legal rights to meet Ruth’s needs surpass Boaz’s own due to closer familial ties. The law requires that Boaz appeal to this person before agreeing to Ruth’s request.

Winnowing grain. Boaz was winnowing on the evening of Ruth’s visit (Ru 3:2).

3:14–15. Boaz cautions Ruth but assures her of his strong desire to provide for her, sending her off with an ample supply of barley.

D. Ruth returns home (3:16–18). Again Boaz has not sent Ruth back to Naomi “empty-handed,” and Ruth gives another favorable report (3:17). Tension still remains, however, as to the full outcome. What will become of Ruth and Boaz?

5. BOAZ’S ACCEPTANCE (4:1–12)

A. The legal decision made (4:1–6). The escalating tension and suspense finally reach a climactic outcome. By taking the reader directly to the city gate, the place where legal decisions are heard and decided, the author highlights Boaz’s urgency in attending to the matter as anticipated by Naomi (3:18). Reaching a decision entails assembling Boaz and the family redeemer to sit and discuss the matter in the company of ten elders, the number required for legal and marriage benedictions (4:1–2). Once Boaz fully airs the matter with the nameless redeemer, the latter determines he cannot fulfill his obligations for personal reasons (4:3–6). The curious omission of the redeemer’s personal name represents the author’s way of giving a high profile to the act of redemption, the necessary event to secure restoration for both women. The repetition of the terms “redeem” and “family redeemer” in chapter 4 reflects the importance of the event. “The redeemer” is relinquishing his rights to Boaz (4:6).

B. The decision confirmed (4:7–12). The decision for the family redeemer to yield his rights to Boaz is confirmed by a sandal exchange (4:7–8; cf. Jos 1:3) and two speeches: one by Boaz (4:9–10) and the other by the gathered witnesses (4:11–12). In his speech, Boaz accepts his obligations, which entail marrying Ruth, purchasing the land, and giving money to Naomi in the form of property (4:9–10; cf. Dt 25:5–10). Boaz’s statement reveals the intent of the Mosaic legislation: perpetuating the name of the dead. But it also shows how the legislation is contextualized given Naomi’s age. Rather than marry widowed Naomi as prescribed in the law, Boaz agrees to marry “Ruth the Moabitess, Mahlon’s widow” (4:10). This designation, different from the previous one, is uniquely suited to the legal proceedings. Out of necessity, it emphasizes Ruth’s legal social status as a widow and represents a formal declaration of what Boaz gains.

Finally, the public and verbal affirmation of the elders and witnesses concludes the business transaction (4:11–12). The witnesses affirm the rightness of the decision by declaring a blessing on Boaz’s new household: for Boaz’s wife they wish Ruth to be like a matriarch in Israel, a key indicator of Ruth’s changed status. They deem her a formal and legitimate member of the house of Israel. For Boaz personally they ask that he be famous in Bethlehem. Indeed, as father of Obed and husband of Ruth, Boaz (already prominent and famous for his acts of kindness) will receive greater renown as an ancestor of David. And for his entire household they ask the blessing of children. By recalling Perez, they are reminded of how his birth parallels the birth of Obed in that it represents the continuation of a threatened lineage through the providence of the Lord and the active role of another wise widow, Tamar (Gn 38:24–30).

6. THE MARRIAGE: FAMILY FORTUNES AND FRUITFULNESS (4:13–17)

4:13. Boaz at last marries Ruth. For the first time in the book the author discards Ruth’s Moabite designation. It is no longer necessary, because her marriage to Boaz formalizes her assimilation into Israel. Her functional change in ethnic identity also explains how a Moabite can be included in David’s line.

Although Ruth apparently experienced infertility when previously married to Mahlon, the Lord now enables her to conceive with Boaz as he has enabled Sarah, Rebekah, and Rachel (Gn 21:1–2; 25:21–25; 30:22–24). The significance of this cannot be overstated. That barren Ruth conceives is a hallmark of the promises to Abraham. More specifically, like the birth of Isaac, it suggests that David comes from “promise.”

4:14–17. In contrast to the opening of the book, where the town’s women noticed Naomi’s emptiness, they now acknowledge her fullness and the Lord’s goodness toward her in the birth of a grandson. In Boaz she has an honorable relative, one who has met her practical needs. Through Ruth, Naomi has experienced deep love and commitment, such as might have been supplied by the ideal of seven sons (4:15). And by gaining a grandson Naomi is assured of full restoration to the family name. Although once empty, Naomi has now received fullness from the Lord’s sovereign and merciful hand in her old age.

Following this the neighborhood women name the child Obed, or “The One Who Serves” (4:17). Not only will Obed serve Naomi, but Obed will in turn serve Israel, as grandfather of King David.

Like Rahab in Jos 2, Ruth is a foreign woman who is brought into the people of God and included in the genealogy of David and Jesus (Mt 1:5).

The evidence suggests that David’s ancestry is neither mixed nor suspicious. In fact, the noble woman and man lauded in this story are no less than the ancestors of the founder of the Judean dynasty. Therefore, not only does the book introduce David in a way the books of Samuel and Chronicles do not, but it also appears to be an attempt to legitimize David’s rule so as to free it from any scandal that could have surfaced during or after his reign.

7. CONCLUSION: FUTURE FRUITFULNESS (4:18–22)

The concluding genealogy provides proof that their marriage has future implications for the house of Israel. It lauds the fruitfulness of the house of Perez, showing the nature of the restoration afforded to Tamar and to the descendants of Jacob (Gn 38:29; 46:12). It equally shows the nature of the restoration given to Ruth and Naomi through Boaz. But the genealogy also points forward to the physical and spiritual restoration Israel will experience from King David (2 Sm 7). The genealogy of David’s family at the end of Ruth declares that the Lord’s previous promise to Abraham, “I will make . . . kings come from you” (Gn 17:6), stands for the future regardless of Israel’s present temperament toward the Lord (Ru 1:1). Indeed, without this providentially driven betrothal narrative there would have been no King David in Israel.

Although Naomi wanted to establish a home and identity for Ruth, the Lord ultimately builds a home for her in a way Naomi could never have fathomed. On account of Jesus, the great son of David and the ultimate family redeemer (Mt 1:1; Lk 1:68), those who take refuge in him find a new identity as children of God (Jn 1:12) and a new home as citizens of the eternal kingdom of God (Mt 19:28–30; Rm 14:17).