The Book of
RUTH
Author and Date
Scholars differ regarding the date of the book’s writing, but its historical setting is obvious. Ruth occurs during the period of the judges, as a part of those events that occur between the death of Joshua and the rise of Samuel’s influence (probably between 1150 and 1100 B.C.).
Rabbinic tradition holds that Samuel wrote the book in the latter half of the eleventh century B.C. While more recent criticism suggests a much later postexilic date (about 500 B.C.), there is sufficient evidence in the language of the book, as well as its references to unique customs dating to the twelfth century B.C., to recommend acceptance of the earlier date. It is also reasonable to suppose that Samuel, who witnessed the decline of Saul’s rule and was directed by God to anoint David as God’s heir-apparent to the throne, could have penned this himself. The lovely story would already have attracted oral retelling among the people of Israel, and the concluding genealogy would have secured a link with the patriarchs—thus giving a ready answer to all in Israel who would desire their king’s family background.
Purpose
Almost every commentator observes the Book of Ruth as a study in the sovereignty of God, emphasizing the sustaining mercy of God, which brings a fruitful end to a story that begins with famine, death, and loss. Unfortunately, such observations are often made on the basis of the recurrent laments of Naomi as she proposes “the hand of the LORD” as having been against her (1:13, 20, 21). Twice, in her lamentations, Naomi uses the name “the Almighty” with reference to God, emphasizing His irresistible might and sovereign power against her. However, it is not necessary to presume that Naomi’s viewpoint is meant to be understood as a spiritual revelation intended as doctrine. Rather, her words are perhaps best understood as the historical record of what she said in her bewilderment.
This adjustment in viewing her words seems pivotal to a sound understanding. It does not seem consistent with the revelation of the whole of the Scripture and its disclosure of the nature of God to presume that the disastrous things in this book were either intended or initiated by God. The famine (1:1) was the natural by-product of sin, a judgment imposed by the people upon themselves through their disobedience. The Lord had previously warned that the land itself would turn against them if they were unfaithful to Him (Deut. 28:15, 16, 23, 24, 38–40). Further, Elimelech’s choice to move his family to the country of Moab (1:2) is not evidenced as being God’s direction but simply his own decision. Why suggest that the events that follow (his and his sons’ deaths) are something of God’s direct providence? There is more reason to propose that these unfortunate happenings, while not outside God’s omniscience, are not direct divine judgments, but rather the natural result of exposure to circumstances outside the canopy of divine promise. God’s protective canopy is to those who remain obedient to Him in the land of His appointment.
Naomi, therefore, represents more of a folklore theology. Though obviously a sincere and believing woman, she nonetheless reveals vulnerability to the practice common throughout history—the blaming or assigning to God’s will those things that steal away, kill and destroy His people and over which unaided mankind has no power. But the revelation of the whole of Scripture shows that such besetting events are not directly brought by God on people. Instead, these are either 1) the fruit of the general curse resulting from man’s fall; 2) the product of the flesh when having given place to its own will, however innocent or malicious the intent; or 3) the direct and assailing efforts of our adversary, the Devil (John 10:10).
That Ruth is a book demonstrating the sovereignty of God is not minimized by these observations; rather, what is underscored is the objective of God’s sovereign grace and power. His almightiness is not revealed as man’s opponent but rather as man’s deliverer. He overthrows the restrictive or damning difficulties or devices into which we fall as the result of our sin, the flesh, or the Devil.
Content
Johann Wolfgang von Goethe, the German writer-poet, described Ruth as “the loveliest complete work on a small scale.” This poignant, fascinating, emotionally gripping, and historically significant narrative might be called the Crown Jewel of the Old Testament. Herein is not only a literary masterpiece, but a record of the genealogy of David, the crowned king of Israel appointed by God to sire the line leading to the Messiah’s royal and endless rule.
Christ Revealed
Boaz presents one of the most dramatic figures found anywhere in the Old Testament to foreshadow the redeeming work of Jesus Christ. The role of the “kinsman-redeemer,” so beautifully fulfilled in Boaz’s actions bringing about Ruth’s personal restoration, speaks eloquently in this regard. His actions accomplish her enfranchisement in the blessings of Israel and bring her into the family line of the Messiah (Eph. 2:19). Here is a magnificent silhouette of the Master, foreshadowing His redemptive grace centuries in advance. As our “Kinsman,” He becomes flesh—comes as a man (John 1:14; Phil. 2:5–8). By His willingness to identify with the human family (as Boaz assumed the duties of his human family), Christ has worked a thorough-going redemption of our plight. Further, Ruth’s inability to do anything to alter her estate typifies absolute human helplessness (Rom. 5:6); and Boaz’s willingness to pay the complete price (4:9) foreshadows Christ’s full payment for our salvation (1 Cor. 6:20; Gal. 3:13; 1 Pet. 1:18, 19).
The Holy Spirit at Work
There is no direct reference to the Holy Spirit in this book. There is, however, an interesting analogy in Naomi’s concern for and guidance of Ruth through the process of her establishing her relationship with Boaz. Although Naomi’s perception of God’s dealings in her own life was limited, she nonetheless typifies the Holy Spirit’s work in our interests. Naomi is seen as a gracious and tender woman who navigates great difficulties with an abiding fidelity. Notably, at the juncture of Ruth’s first encounter with Boaz, Naomi’s guidance may be seen as a representative way in which the Holy Spirit prompts and directs 1) to bring people to Christ (John 16:8; Rom. 2:4) and 2) to lead them to the accomplished purpose of God for human blessing (John 16:13–15; Gal. 5:5, 16–18, 22–25).
Personal Application
The messages of Ruth transcend the immediately obvious purpose of providing the Davidic genealogy. Ruth presents several grand themes, each of which merit exploration and elaboration. 1) The Book of Ruth introduces the universal scope of redemption’s purposes. The inclusion of the Moabitess, Ruth, as a Gentile participant in Israel’s kingly line, pictures God’s love as it reaches out to all the nations of the world. He not only incorporates Gentiles in His salvation, but employs non-Jewish people as instruments in His redemptive program. Ruth’s message dissolves tendencies toward exclusivism, whether potential in Israel at that time or realized in any group’s traditions in our time. 2) The Book of Ruth ennobles the beauty of commitment and friendship and underscores the values of family commitment. Both values are obviously important and desirably reinforced in our time. Ruth’s prioritizing her daughter-servant role to the aging Naomi, Naomi’s preoccupation with Ruth’s best interest, and Boaz’s self-effacing will to see the endowment of a foreign maid with what will bring her a promising future, are all worthy of examination in this regard.
3) Ruth is a book of glorious redemptive imagery. The principle God proposed through the tradition of the levirate marriage (Deut. 25:5–10) dramatically reveals His will that human loss always be recoverable and that we work with Him in extending such possibilities to those in need. While technically speaking no levirate marriage occurs in the Book of Ruth, it is this principle from which Boaz’s actions spring and by which the spirit of God’s redemptive ways is illustrated.
Outline for Ruth
I. A Hebrew family in Moab 1:1–22
A. Naomi’s heartbreak 1:1–5
B. Ruth’s devotion and vow 1:6–18
C. Return to Bethlehem 1:19–22
II. A humble gleaner 2:1–23
A. Ruth in the field of Boaz 2:1–3
B. Boaz’s provision and protection 2:4–17
C. God’s favor recognized by Naomi 2:18–23
III. A planned marriage 3:1–18
A. Naomi’s instruction 3:1–5
B. Ruth’s obedience 3:6–13
C. Reward of obedience 3:14–18
IV. A kinsman-redeemer 4:1–22
A. Boaz, God’s chosen redeemer 4:1–12
B. The marriage of Boaz to Ruth 4:13
C. God’s blessing upon Naomi 4:14–17
D. The genealogy of David 4:18–22
Elimelech’s Family Goes to Moab
1
1 NOW it came to pass, in the days when athe *judges 1ruled, that there was ba famine in the land. And a certain man of cBethlehem, Judah, went to 2dwell* in the country of dMoab, he and his wife and his two sons.
2 The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion—aEphrathites of Bethlehem, Judah. And they went bto the country of Moab and remained there.
3 Then Elimelech, Naomi’s husband, died; and she was left, and her two sons.
4 Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they 1dwelt there about ten years.
5 Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband.
Naomi Returns with Ruth
6 Then she arose with her daughters-in-law that she might return from the country of Moab, for she had heard in the country of Moab that the LORD had avisited1 His people by bgiving them bread.
7 Therefore she went out from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah.
8 And Naomi said to her two daughters-in-law, a“Go, return each to her mother’s house. bThe LORD deal kindly with you, as you have dealt cwith the dead and with me.
9 “The LORD grant that you may find arest, each in the house of her husband.” So she kissed them, and they lifted up their voices and wept.
10 And they said to her, “Surely we will return with you to your people.”
11 But Naomi said, “Turn back, my daughters; why will you go with me? Are there still sons in my womb, athat they may be your husbands?
12 “Turn back, my daughters, go—for I am too old to have a husband. If I should say I have *hope, if I should have a husband tonight and should also bear sons,
13 “would you wait for them till they were grown? Would you restrain yourselves from having husbands? No, my daughters; for it grieves me very much for your sakes that athe hand of the LORD has gone out against me!”
14 Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth aclung to her.
15 And she said, “Look, your sister-in-law has gone back to aher people and to her gods; breturn after your sister-in-law.”
16 But Ruth said:
a“Entreat1 me not to leave you,
Or to turn back from following after you;
For wherever you go, I will go;
And wherever you lodge, I will lodge;
bYour people shall be my people,
And your God, my God.
17 Where you die, I will die,
And there will I be buried.
aThe LORD do so to me, and more also,
If anything but death parts you and me.”
18 aWhen she saw that she 1was determined to go with her, she stopped speaking to her.
19 Now the two of them went until they came to Bethlehem. And it happened, when they had come to Bethlehem, that aall the city was excited because of them; and the women said, b“Is this Naomi?”
20 But she said to them, “Do not call me 1Naomi; call me 2Mara, for the *Almighty has dealt very bitterly with me.
21 “I went out full, aand the LORD has brought me home again empty. Why do you call me Naomi, since the LORD has testified against me, and 1the Almighty has afflicted me?”
22 So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. Now they came to Bethlehem aat the beginning of barley harvest.
Ruth Meets Boaz
2
1 There was a arelative of Naomi’s husband, a man of great wealth, of the *family of bElimelech. His name was cBoaz.
2 So Ruth the Moabitess said to Naomi, “Please let me go to the afield, and glean heads of grain after him in whose sight I may find favor.” And she said to her, “Go, my daughter.”
3 Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech.
4 Now behold, Boaz came from aBethlehem, and said to the reapers, b“The LORD be with you!” And they answered him, “The LORD *bless you!”
5 Then Boaz said to his servant who was in charge of the reapers, “Whose young woman is this?”
6 So the servant who was in charge of the reapers answered and said, “It is the young Moabite woman awho came back with Naomi from the country of Moab.
7 “And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ So she came and has continued from morning until now, though she rested a little in the house.”
8 Then Boaz said to Ruth, “You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women.
9 “Let your eyes be on the field which they reap, and go after them. Have I not commanded the young men not to touch you? And when you are thirsty, go to the vessels and drink from what the young men have drawn.”
10 So she afell on her face, bowed down to the ground, and said to him, “Why have I found bfavor* in your eyes, that you should take notice of me, since I am a foreigner?”
11 And Boaz answered and said to her, “It has been fully reported to me, aall that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before.
12 a“The LORD repay your work, and a full reward be given you by the LORD God of Israel, bunder whose wings you have come for *refuge.”
13 Then she said, a“Let me find favor in your sight, my lord; for you have comforted me, and have spoken 1kindly to your maidservant, bthough I am not like *one of your maidservants.”
14 Now Boaz said to her at mealtime, “Come here, and eat of the bread, and dip your piece of bread in the vinegar.” So she sat beside the reapers, and he passed parched grain to her; and she ate and awas satisfied, and kept some back.
15 And when she rose up to 1glean, Boaz commanded his young men, saying, “Let her glean even among the sheaves, and do not 2reproach her.
16 “Also let grain from the bundles fall purposely for her; leave it that she may glean, and do not rebuke her.”
17 So she gleaned in the field until evening, and beat out what she had gleaned, and it was about an ephah of abarley.
18 Then she took it up and went into the city, and her mother-in-law saw what she had gleaned. So she brought out and gave to her awhat she had kept back after she had been satisfied.
19 And her mother-in-law said to her, “Where have you gleaned *today? And where did you work? Blessed be the one who atook notice of you.” So she told her mother-in-law with whom she had worked, and said, “The man’s name with whom I worked today is Boaz.”
20 Then Naomi said to her daughter-in-law, a“Blessed be he of the LORD, who bhas not forsaken His kindness to the living and the dead!” And Naomi said to her, “This man is a relation of ours, cone of 1our close relatives.”
21 Ruth the Moabitess said, “He also said to me, ‘You shall stay close by my young men until they have finished all my harvest.’ ”
22 And Naomi said to Ruth her daughter-in-law, “It is *good, my daughter, that you go out with his young women, and that people do not 1meet* you in any other field.”
23 So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.
Ruth’s Redemption Assured
3
1 Then Naomi her mother-in-law said to her, “My daughter, ashall I not *seek bsecurity1 for you, that it may be well with you?
2 “Now Boaz, awhose young women you were with, is he not our relative? In fact, he is winnowing barley tonight at the threshing floor.
3 “Therefore wash yourself and aanoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking.
4 “Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do.”
5 And she said to her, “All that you say to me I will do.”
6 So she went down to the threshing floor and did according to all that her mother-in-law instructed her.
7 And after Boaz had eaten and drunk, and ahis heart was cheerful, he went to lie down at the end of the heap of grain; and she came softly, uncovered his feet, and lay down.
8 Now it happened at midnight that the man was startled, and turned himself; and there, a woman was lying at his feet.
9 And he said, “Who are you?” So she answered, “I am Ruth, your maidservant. aTake1 your maidservant under your wing, for you are ba 2close relative.”
10 Then he said, a“Blessed are you of the LORD, my daughter! For you have shown more kindness at the end than bat the beginning, in that you did not go after young men, whether poor or rich.
11 “And now, my daughter, do not fear. I will do for you all that you request, for all the people of my town know that you are aa virtuous woman.
12 “Now it is true that I am a aclose relative; however, bthere is a relative closer than I.
13 “Stay this night, and in the morning it shall be that if he will aperform the duty of a close relative for you—good; let him do it. But if he does not want to perform the duty for you, then I will perform the duty for you, bas the LORD lives! Lie down until morning.”
14 So she lay at his feet until morning, and she arose before one could recognize another. Then he said, a“Do not let it be known that the woman came to the threshing floor.”
15 Also he said, “Bring the 1shawl that is on you and hold it.” And when she held it, he measured six ephahs of barley, and laid it on her. Then 2she went into the city.
16 When she came to her mother-in-law, she said, 1“Is that you, my daughter?” Then she told her all that the man had done for her.
17 And she said, “These six ephahs of barley he gave me; for he said to me, ‘Do not go empty-handed to your mother-in-law.’ ”
18 Then she said, a“Sit still, my daughter, until you know how the matter will turn out; for the man will not rest until he has concluded the matter this day.”
Boaz Redeems Ruth
4
1 Now Boaz went up to the gate and sat down there; and behold, athe close relative of whom Boaz had spoken came by. So Boaz said, “Come aside, 1friend, sit down here.” So he came aside and sat down.
2 And he took ten men of athe elders of the city, and said, “Sit down here.” So they sat down.
3 Then he said to the close relative, “Naomi, who has come back from the country of Moab, sold the piece of land awhich belonged to our brother Elimelech.
4 “And I thought to 1inform you, saying, a‘Buy it back bin the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it; but if 2you will not redeem it, then tell me, that I may know; cfor there is no one but you to redeem it, and I am next after you.’ ” And he said, “I will redeem it.”
5 Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, ato 1perpetuate the name of the dead through his inheritance.”
6 aAnd the close relative said, “I cannot redeem it for myself, lest I ruin my own inheritance. You redeem my right of redemption for yourself, for I cannot redeem it.”
7 aNow this was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything: one man took off his sandal and gave it to the other, and this was a confirmation in Israel.
8 Therefore the close relative said to Boaz, “Buy it for yourself.” So he took off his sandal.
9 And Boaz said to the elders and all the people, “You are witnesses this day that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi.
10 “Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, athat the name of the dead may not be cut off from among his brethren and from 1his position at the gate. You are witnesses this day.”
11 And all the people who were at the gate, and the elders, said, “We are witnesses. aThe LORD make the woman who is coming to your house like Rachel and Leah, the two who bbuilt* the house of Israel; and may you prosper in cEphrathah and be famous in dBethlehem.
12 “May your house be like the house of aPerez, bwhom Tamar bore to Judah, because of cthe offspring which the LORD will give you from this young woman.”
Descendants of Boaz and Ruth
13 So Boaz atook Ruth and she became his wife; and when he went in to her, bthe LORD gave her conception, and she bore a son.
14 Then athe women said to Naomi, “Blessed be the LORD, who has not left you this day without a 1close relative; and may his name be famous in Israel!
15 “And may he be to you a restorer of life and a 1nourisher* of your old age; for your daughter-in-law, who loves you, who is abetter to you than seven sons, has borne him.”
16 Then Naomi took the child and laid him on her bosom, and became a nurse to him.
17 aAlso the neighbor women gave him a name, saying, “There is a *son born to Naomi.” And they called his name Obed. He is the father of Jesse, the father of David.
18 aNow this is the genealogy of Perez: bPerez begot Hezron;
19 Hezron begot Ram, and Ram begot Amminadab;
20 Amminadab begot aNahshon, and Nahshon begot bSalmon;1
21 Salmon begot Boaz, and Boaz begot Obed;
22 Obed begot Jesse, and Jesse begot aDavid.
1:1 When the judges ruled: Accepting an early date for the Exodus, this is the period from 1350 B.C. to 1100 B.C., a time of spiritual confusion, compromise, and apostasy. Against this backdrop, the story of Ruth presents a study of people who remained constant in their faith. Country of Moab: Though Moab was not far east of Bethlehem, it had not been touched by the drought. The Hebrew behind dwell indicates a temporary stay. See marginal note.
1:2 Elimelech means “My God Is King”; Naomi, “Pleasant, Delightful, Lovely”; Mahlon, “Weak, Sickly”; Chilion, “Failing, Pining.” The country, literally “fields,” suggests the family may have been migrant workers.
1:4 Took wives: Though Deut. 23:3 directs that a child born of Moabite background was not to be admitted to the congregation of Israel until the tenth generation, marriage was not prohibited. Deut. 7:1–3 only prohibited intermarriage with the seven Canaanite nations. Orpah means “Fawn”; Ruth, “Friend.”
1:5 On the deaths of Elimelech and his sons, see Introduction to Ruth: Purpose.
1:8–18 See section 4 of Truth-In-Action at the end of Ruth.
1:8 The LORD translates “Yahweh.” Naomi uses this name for God, rather than “Elohim,” which would be impersonal or “Chemosh,” the god of the Moabites. This choice of terms is a significant indicator of the piety that characterized Naomi’s life and thought. Kindly translates the Hebrew hesed, which carries the idea of love and loyalty—a covenant of constancy. Naomi knows Yahweh’s character and prays her daughter-in-law will experience His goodness, noting that the God of Israel is not only kind, but dependable.
1:9–00 Naomi both releases and urges her daughters-in-law to pursue their futures without obligation to past family ties. Rest means not only an absence of strife, war, or struggle, but contains the idea of God’s blessing bringing personal security to the individual. In the house of her husband: Naomi’s directive that they return can only be interpreted as considerate on her part. Inasmuch as they were foreigners, she knew neither girl was likely to remarry in Israel.
1:10 Surely carries the idea of “No!” In short, “We are coming with you!”
1:12, 13 Naomi is referring to the custom of the levirate marriage. See Deut. 25:5–10; Matt. 22:24.
1:13 The hand of the LORD … against me: Naomi’s perspective is understandable, given the limited revelation of God’s true nature at the time (1 Sam. 3:1). However, her reaction should not be construed as a commentary either on the nature of God or on the actual cause of her condition. See Introduction to Ruth: Purpose.
1:14 Ruth’s commendable commitment is not intended to reflect negatively on Orpah’s submissive response to Naomi’s repeated demands.
1:16–18 See section 3 of Truth-In-Action at the end of Ruth.
1:16, 17 Ruth is insistent, Entreat me not to leave you. Her oft-quoted poem of commitment is not mere emotion. She clearly is reaching beyond friendship to faith. The LORD do so indicates Ruth understands the nature of Yahweh. She invokes His name with an oath. Her commitment is rooted in an understanding of the living God, of whom she has learned from Naomi.
1:18 Was determined connotes being steadfastly minded.
1:19 The nature of their reception suggests that Naomi was of an old or aristocratic family in the region.
1:20 Naomi contrasts the lovely meaning of her name (see note on v. 2) with the bitterness of her plight.
1:21, 22 Testified against … afflicted me: Naomi reflects human nature in general as she blames God, rather than personal choices and sin nature, for the destructive and painful things she is experiencing. Naomi’s behavior is characteristic of a person outside the covenant; thus, she inappropriately indicates her circumstance to be the result of God’s punitive action. See Introduction to Ruth: Purpose. The Almighty: See note on Gen. 17:1.
2:1 Boaz means “Swiftness.” Naomi was related to Boaz through her husband, Elimelech, a fact essential for his later exercise of the “kinsman-redeemer” role. Of great wealth in Hebrew encompasses more than economic prosperity. It reflects the possessor’s power and social standing in the community. It also indicates that Boaz was probably a warrior earlier in life.
2:2 See section 3 of Truth-In-Action at the end of Ruth.
2:2 Glean: The law required that farmers not reap the corners of their field or gather the gleanings of the harvest; these were to be left for the poor and the stranger. See Lev. 19:9; 23:22; Deut. 24:19.
2:3 Happened: Here is the providence of divine sovereignty working in Ruth’s behalf; what was apparent happenstance was, in fact, the appointed blessing of God’s purpose being advanced in her life. Part of the field: The picture is not of a cluster of farms surrounding Bethlehem, but of a common field wherein each man tilled the territory bequeathed to him. Boundaries were marked by stones, and such landmarks were viewed as sacred. See Deut 19:14; Prov. 22:28; Hos. 5:10.
2:4 The LORD be with you: This exchange between Boaz and his reapers suggests that even in this time of apostasy (the years of the judges) there were yet people whose daily language gloried in the God of Israel.
2:5–9 See section 1 of Truth-In-Action at the end of Ruth.
2:5, 6 Boaz had heard of Ruth (2:11) but had never seen her. The young Moabite, a reference to Ruth’s national background, occurs throughout the narrative (1:22; 2:2, 21; 4:5, 10). Clearly, the author wants to emphasize that God integrated this Gentile girl into the circle of His own people and eventually into the royal line.
2:7 The house probably refers to a shelter in the field for the workers’ relief from weariness and heat.
2:8 You will listen: Boaz appeals to Ruth’s understanding, as well as to her physical hearing of the words. He clearly wants her to sense his sincere concern for her well-being. My daughter indicates the difference in their ages, a fact to which Boaz will later refer (3:10).
2:9 Boaz offers a courtesy (commanded the young men), promising Ruth’s immunity to insensitive or rude actions or remarks. This was a particularly welcomed grace given the characteristic provincialism of mankind, which so commonly begets mistreatment and unkindness toward foreigners.
2:10–14 Ruth and Boaz’s conversation characterizes the writer’s style. Over half of the 85 verses in this book are dialogue; the story is essentially related through conversations.
2:11, 12 Boaz’s spiritual priorities are indicated in his respect for Ruth’s motivation in coming to Israel, both her supportive kindness to Naomi and her trust in the LORD God of Israel.
2:13 Spoken kindly indicates Ruth’s gratefulness for her discovery of kindness in the face of difficulty.
2:14 Boaz acknowledges Ruth at mealtime by inviting her to sit with his reapers, a privilege the average gleaner would not have enjoyed.
2:15–17 Boaz’s directive to his young men allows Ruth to garner far more than she could have otherwise. An ephah (two-thirds bushel or one bushel by various estimates) was the fruit of Boaz’s generosity and Ruth’s diligence to her task.
2:20 Naomi instinctively praises the LORD, recognizing that He is responsible for opening a door that may lead to their redemption: This man … close relatives. Kindness: See note on 1:8.
2:22, 23 Naomi’s counsel as an older, wiser woman, who is also familiar with the customs of her people, is sensitively responded to by Ruth.
3:1 Inherent in security (Hebrew manoah) is rest and protection in one’s own home.
3:2 Relative is the word central to the narrative and message of this book. Our language has no equivalent as the concept is related to the cultural obligation of a family member whose kinfolk have suffered loss. It involved the capacity of one relative who may be qualified to “redeem” another relative from slave status or recoup property once owned but now lost by reason of indebtedness. The expression “kinsman-redeemer” is often used for “relative,” seeking in English to convey the combination of a human relationship with a divinely appointed role of recoverer. See Lev. 25:25, 47–55.
Winnowing refers to the practice of extracting grain from its surrounding husk. After the outer husk was broken, usually by a sledge (a flat wooden board with stones or metal fixed to its underside) being pulled over the grain, the mixture was thrown into the air by a fork or shovel. The wind (which usually was strongest in the late afternoon and evening) blew the lightweight husk (chaff) away, and the grain would fall back to the threshing floor. This process can be observed in some of the small villages today.
3:3–5 Naomi’s direction and Ruth’s ensuing action may appear to be seductive and inconsistent with the spiritual nobility of the book. To the contrary, however, Boaz’s words, “You are a virtuous woman” (v. 11), make clear that he believed her to be highly moral.
3:5, 6 Ruth was completely submissive and obedient to Naomi’s directive. That same spirit is needed by all who desire to realize the fullest benefits of Christ’s redemptive workings toward them.
3:7, 8 Uncovered his feet: The obvious purpose was that the chill of the night would naturally awaken him in time and occasion his discovering her at his feet. Was startled may be translated “trembled,” perhaps from the cold.
3:9 Under your wing is literally “spread the corner of your garment over.” This is the most tender point of the account, and the most liable to misconstruction. The culture of the ancient Middle Eastern world involved the practice of the casting of a garment over one being claimed for marriage (see Ezek. 16:8), a tradition to which Ruth clearly refers. It does not imply anything so inappropriate as a midnight tryst.
3:10 Boaz’s words seem to suggest that young men were attracted to Ruth. They also suggest that due to his age he may have been shy in approaching her, which necessitated Ruth’s approaching him.
3:13 As the LORD lives is an oath of commitment assuring her acceptance.
3:14 Do not let it be known: This precaution was to avoid the possibility of anyone’s misunderstanding Ruth’s actions that night, just as they could be misunderstood today.
3:15 The large measure (possibly over 100 lbs., not unbearable for field-workers) was not only an expression of Boaz’s will to provide abundantly for her future (v. 17) but it also provided an apparent reason for Ruth’s presence. People would conclude she came to secure a supply of grain to carry home prior to the heat of the day.
4:1 Numerous OT texts show the gate of the city as a place where legal matters and issues of civil counsel took place. See 2 Sam. 15:2; 1 Kin. 22:10; Amos 5:10.
4:2 A community’s elders were endowed with the authority to confirm legal transactions and to exercise the role of contemporary judges in civil affairs.
4:6 Ruin my own inheritance: Since the property would belong to any son born of Ruth, the relative refers to issues of commitment already within his own family. These would be confused by any obligations potentially altering procedures already in place. It is also possible that he simply could not afford the financial impact of securing the field and taking a bride at the same time. Also conceivable is the possibility that his response reflects racial prejudice, Ruth being a Moabitess.
4:7–10 The author explains the cultural custom, which, by the time of the book’s likely inscription, was no longer practiced. However, the use of a shoe or foot is not uncommon to demonstrate possession or authority. See Gen. 13:14–17; Deut. 11:24; Josh. 1:3; Ps. 60:8. The surrender of the sandal symbolized the surrendering of all rights to what went with it, in this case both the property and Ruth’s hand in marriage.
4:9, 10 See section 2 of Truth-In-Action at the end of Ruth.
4:11, 12 The witnesses to the transaction also offer their blessing. In effect they congratulate Boaz on his marriage proposal.
4:12 The reference to Tamar (Gen. 38:6–29) reminds us of yet another disadvantaged woman whose circumstance God’s providence not only recovered, but who also became part of the Messiah’s bloodline. See Matt. 1:3.
4:13 The LORD gave may be more than a pious reference to God as life-giver; it may hint that Ruth seemed to be barren during the time of her marriage to Mahlon (1:4, 5). Went in to her is the common OT term for sexual relations.
4:14–17 The author describes what was probably the day of the child’s presentation (Lev. 12) and the song of blessing by the older women of the community who had known Naomi before her loss and widowhood. They now revel with her in the complete reversal of her state.
4:14, 15 See section 2 of Truth-In-Action at the end of Ruth.
4:17 Obed means “Servant.”
4:18–22 Since this genealogy covers a span in excess of 600 years, it is likely that some names are omitted, not an unusual practice in biblical tradition. See Matt. 1:1–17. That the book concludes with the genealogy rather than with a dramatic flair should not puzzle us. It lends strong support to the proposition that the primary purpose of the Book of Ruth is to provide a historical base for the family background of David, from whose line the Messiah-Redeemer would come.
CHAPTER 1
a Judg. 2:16–18
b Gen. 12:10; 26:1; 2 Kin. 8:1
c Judg. 17:8; Mic. 5:2
d Gen. 19:37
1 Lit. judged
2 As a resident alien
* See WW at Judg. 2:18.
* See WW at Jer. 42:17.
a Gen. 35:19; 1 Sam. 1:1; 1 Kin. 11:26
b Judg. 3:30
1 lived
a Ex. 3:16; 4:31; Jer. 29:10; Zeph. 2:7; Luke 1:68
b Ps. 132:15; Matt. 6:11
1 attended to
a Josh. 24:15
b 2 Tim. 1:16–18
c Ruth 2:20
a Ruth 3:1
a Gen. 38:11; Deut. 25:5
* See WW at Hos. 2:15.
a Judg. 2:15; Job 19:21; Ps. 32:4; 38:2
a [Prov. 17:17]
a Judg. 11:24
b Josh. 1:15
a 2 Kin. 2:2, 4, 6
b Ruth 2:11, 12
1 Urge me not
a 1 Sam. 3:17; 2 Sam. 19:13; 2 Kin. 6:31
a Acts 21:14
1 Lit. made herself strong to go
a Matt. 21:10
b Is. 23:7; Lam. 2:15
1 Lit. Pleasant
2 Lit. Bitter
* See WW at Ps. 91:1.
a Job 1:21
1 Heb. Shaddai
a Ruth 2:23; 2 Sam. 21:9
CHAPTER 2
a Ruth 3:2, 12
b Ruth 1:2
c Ruth 4:21
* See WW at Gen. 12:3.
a Lev. 19:9, 10; 23:22; Deut. 24:19
a Ruth 1:1
b Ps. 129:7, 8; Luke 1:28; 2 Thess. 3:16
* See WW at Ps. 145:2.
a Ruth 1:22
a 1 Sam. 25:23
b 1 Sam. 1:18
* See WW at Zech. 12:10.
a Ruth 1:14–18
a 1 Sam. 24:19; Ps. 58:11
b Ruth 1:16; Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4
* See WW at Zeph. 3:12.
a Gen. 33:15; 1 Sam. 1:18
1 Lit. to the heart of
b 1 Sam. 25:41
* See WW at Deut. 6:4.
a Ruth 2:18
1 Gather after the reapers
2 rebuke
a Ruth 1:22
a Ruth 2:14
a Ruth 2:10; [Ps. 41:1]
* See WW at Zeph. 1:7.
a Ruth 3:10; 2 Sam. 2:5
b Prov. 17:17
c Ruth 3:9; 4:4, 6
1 our redeemers, Heb. goalenu
1 encounter
* See WW at Ezek. 34:14.
* See WW at Jer. 27:18.
CHAPTER 3
a 1 Cor. 7:36; 1 Tim. 5:8
b Ruth 1:9
1 Lit. rest
* See WW at Hos. 5:15.
a Ruth 2:3, 8
a 2 Sam. 14:2
a Judg. 19:6, 9, 22; 2 Sam. 13:28; Esth. 1:10
a Ezek. 16:8
b Ruth 2:20; 3:12
1 Or Spread the corner of your garment over your maidservant
2 redeemer, Heb. goel
a Ruth 2:20
b Ruth 1:8
a Prov. 12:4; 31:10–31
a Ruth 3:9
b Ruth 4:1
a Deut. 25:5–10; Ruth 4:5, 10; Matt. 22:24
b Judg. 8:19; Jer. 4:2; 12:16
a [Rom. 12:17; 14:16; 1 Cor. 10:32; 2 Cor. 8:21; 1 Thess. 5:22]
1 cloak
2 Many Heb. mss., Syr., Vg. she; MT, LXX, Tg. he
1 Or How are you,
a [Ps. 37:3, 5]
CHAPTER 4
a Ruth 3:12
1 Heb. peloni almoni, lit. so and so
a 1 Kin. 21:8; Prov. 31:23
a Lev. 25:25
a Jer. 32:7, 8
b Gen. 23:18
c Lev. 25:25
1 Lit. uncover your ear
2 So with many Heb. mss., LXX, Syr., Tg., Vg.; MT he
a Gen. 38:8; Deut. 25:5, 6; Ruth 3:13; Matt. 22:24
1 Lit. raise up
a Ruth 3:12, 13; Job 19:14
a Deut. 25:7–10
a Deut. 25:6
1 Probably his civic office
a Ps. 127:3; 128:3
b Gen. 29:25–30; Deut. 25:9
c Gen. 35:16–18
d 1 Sam. 16:4–13; Mic. 5:2; Matt. 2:1–8
* See WW at Zech. 1:16.
a 1 Chr. 2:4; Matt. 1:3
b Gen. 38:6–29
c 1 Sam. 2:20
a Ruth 3:11
b Gen. 29:31; 33:5; Matt. 1:5
a Luke 1:58; [Rom. 12:15]
1 redeemer, Heb. goel
a 1 Sam. 1:8
1 sustainer
* See WW at Ps. 55:22.
a Luke 1:58
* See WW at Gen. 29:32.
a 1 Chr. 2:4, 5; Matt. 1:1–7
b Num. 26:20, 21
a Num. 1:7
b Matt. 1:4
1 Heb. Salmah
a 1 Chr. 2:15; Matt. 1:6
