The Book of
RUTH
Author: Unknown. Jewish tradition ascribes It to Samuel.
Date: Between 1050 B.C. and 500 B.C.
Theme: God’s Sovereign Intervention Brings Universal Redemption
Key Words: Sovereignty, The Almighty, Redeemer
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) and2) 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.
Jack W. Hayford, Spirit Filled Life Study Bible
RUTH
Author: Unknown. Jewish tradition ascribes It to Samuel.
Date: Between 1050 B.C. and 500 B.C.
Theme: God’s Sovereign Intervention Brings Universal Redemption
Key Words: Sovereignty, The Almighty, Redeemer
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) and2) 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.
Jack W. Hayford, Spirit Filled Life Study Bible
