Introduction to

Ruth

This is one of the Bible’s most popular stories. Its clever, charming literary artistry makes the history a delight to read. It also illustrates one way in which God influences the lives of his people.

Author and Place of Composition

The OT offers no clue as to the author of the book of Ruth. Jewish tradition credits it to Samuel, but that seems unlikely because he died long before David became king. Clearly, the author is a superb storyteller with access to the history of David’s family and to the royal archive in Jerusalem (cf. 4:18–22). If the date of the book proposed below holds, the author may have worked in Jerusalem on the staff of the royal court, perhaps as a scribe.

Date

The book was probably written during Solomon’s reign (ca. tenth century BC). Theologically, it compares to literature of that period, and so do its themes and purpose (see Occasion and Purpose; Themes).

Particular Challenges

The Israelite legal practices behind the book of Ruth pose a particular challenge for modern readers. Fortunately, other biblical narratives are helpful, showing how Israelite law applies in situations similar to those in Ruth. The widow who petitions the king to restore her house and land to her possession (2 Kgs 8:1–6) indicates that she either already owned them herself or served as their trustee on behalf of her son, the rightful heir. Similarly, as her husband’s sole survivor, Naomi probably had the right to sell the land to close family.

The duty of a guardian-redeemer (Lev 25:23–55) helps explain the land’s purchase by Boaz and also his marriage to Ruth. This law tasks close relatives, the guardian-redeemers (Hebrew gō ʾ ēl), with buying back mortgaged clan property and freeing relatives from debt-slavery. Boaz, as a gō ʾ ēl, buys the family land, marries Ruth to produce an heir for Naomi, and holds the land in trust on behalf of the hoped-for heir. The solution keeps Naomi’s family line alive on its ancestral property. For more legal background, see the notes on 4:3, 6.

Genre

The book of Ruth is a short story penned by a master narrator. Structurally, the story has a beginning (1:1–5), middle (1:6—4:17), and end (4:18–22). It features characters that are ordinary people inhabiting a small town, not kings in capital cities. Readers easily identify with Naomi’s bitter experience, and they fear for the safety of Ruth the Moabite. They also admire the noble Boaz. The dialogues between the characters dominate the story, driving its action forward and sounding key themes. Like any short story, it intends to instruct, but it does so in a very enthralling way. The author’s literary devices include word repetition, word or sound plays, inclusios, pathos, allusions, flashbacks, occasional interpretive comments, surprise endings, and a concluding genealogy. In the hands of a master, these devices (and others) have produced a literary, historical, and theological gem.

Occasion and Purpose

The book ends with David (4:17b–22), sounding the theme that David’s rise to prominence culminated centuries of divine providence in his family. His kingship fulfills the promise given to the patriarchs (Gen 17:6, 16; 35:11), and his advent was anticipated by Moses (Deut 17:14–20).

Theologically, the book of Ruth lays a bridge between the repeated longing for leadership at the end of Judges (17:6; 18:1; 19:1; 21:25) and God’s provision of it in Saul and David (1 Sam 9; 16). It commends the exemplary faithfulness of Ruth and Boaz in Bethlehem over the compromise and misfortune of two earlier Bethlehemites (Judg 17:8–9; 19:1–2, 18).

The book of Ruth asserts that God providentially appointed David and his descendants to rule Israel. Further, Ruth the Moabite’s exemplary character may seek to answer popular criticism about the many foreign advisors whom Solomon had brought into the country to help organize his kingdom. Above all, the book’s purpose is to extol God’s sovereignty, loyal protection of his people, and his desire that they flourish as a nation.

Canonicity

Both Jews and early Christians universally accepted the book of Ruth as canonical. The Jewish historian Josephus (first century AD) cites it as a historical book, as do the Gospel writers (Matt 1:5; Luke 3:32). The earliest canonical lists of both Jews and Christians include it, and the writings of the church fathers use it in Scriptural discussions. The book’s contents certainly commend it: it often mentions Yahweh by name; its noble characters exemplify the best of biblical values; and its connection with David makes it attractive to both Jews and Christians. In Jewish worship, Ruth is read during the Feast of Weeks (or Pentecost), which celebrates the giving of the Torah at Mount Sinai.

Themes

One of the themes of the book of Ruth is God’s gracious provision of a son for the heirless family of Elimelek and Naomi, thus staving off its extinction. Another theme is the practice of ḥesed (Hebrew for “loyalty, compassion”) as Israel’s ideal, especially within families. Ruth models that ideal at its best (1:8; 3:10) and rightly earns Yahweh’s rewards (2:11–12). Still another theme is that it pleases Yahweh when Israel welcomes foreigners who, whatever their past, worship him. Finally, the book of Ruth concerns the descent of David from Ruth and Boaz and the simple family story. The book illustrates how divine providence has shadowed and shepherded this family line from Judah (Gen 38) to David. David’s rise to kingship marks God’s provision of long-expected royal leadership for Israel’s good.

Theology

The theological atmosphere in the book of Ruth is unique. Absent are the dramatic miracles and wonders of other biblical books. God never speaks at all. Center stage belongs to the human characters. At two key points, however, God intervenes, renewing food production (1:6) and enabling Ruth to conceive (4:13). The former guides Naomi back to Judah, and the latter enables Ruth to provide Naomi’s family with an heir. In between, “accidents” happen, hints that divine providence is quietly at work. Ruth “just happens” to glean in Boaz’s field on the very day that Boaz “just happens” to visit. Boaz “just happens” to reach the city gate just as the relative he needs to see passes by. In retrospect, however, Naomi’s friends credit Yahweh with everything—the direct interventions and the “accidents” (4:14).

Two theological beliefs shape the book: (1) Yahweh’s sovereign activity is ongoing but hidden, and (2) Yahweh plays a cosmic role as a doer and rewarder of ḥesed (acts of loyalty, compassion, mercy). The second explains why the book links Naomi’s childlessness and Ruth’s familial devotion with later reversals of their fortunes. The reversals—divine rewards for their ḥesed—also comprise answers to earlier petitions (1:8; 2:12; 4:11–12). In Ruth’s case, her rewards actually exceed expectations. In short, theologically the book of Ruth teaches that sometimes God’s sovereignly works behind the scenes in and through human acts of ḥesed, especially when those actions serve some larger, divine purpose.

Outline

I. Naomi Loses Her Husband and Sons (1:1–5)

II. Naomi and Ruth Return to Bethlehem (1:6–22)

III. Ruth Meets Boaz in the Grain Field (2:1–23)

IV. Ruth and Boaz at the Threshing Floor (3:1–18)

V. Boaz Marries Ruth (4:1–12)

VI. Naomi Gains a Son (4:13–17)

VII. The Genealogy of David (4:18–22)