RUTH Chapters 1-2
Introduction The setting for the book of Ruth is the period when the Judges ruled Israel (1:1). “While none of the judges are named in the book of Ruth, many feel these events fall in the days of Gideon, due to the fact that a famine is mentioned during this period (Judges 6:3-4)” (Davis p. 157). Since Ruth was the greatgrandmother of David (4:17), who began his rule at Hebron in 1010 B.C., this probably means that the events in this book occurred in the last half of the 12 th century. The human instrument used by God to write this book isn’t mentioned. Since David’s name is mentioned (4:22), but not Solomon’s, it seems probable that it was written during the reign of David. Jewish tradition holds that Samuel was the author. Various purposes can be seen for the composition of this book: 1. To demonstrate that people can be faithful, even during a time of apostasy and ungodliness. “Out of the gloom and decadence of the period of the Judges comes this refreshing, wholesome story which is an excellent illustration of the grace of God at work in the Old Testament era. The period of the judges was marked by sensuousness and shallow passions. Remember the attitudes and acts of Samson which failed to rise above the trends of his day. In striking contrast to this is the story of Ruth, a Moabitess. Her story is one of godly faithfulness and true love. It is the story of sacrifice rather than self-centered interests” (Davis p. 155). 2. To show that the scope of God’s grace in the Old Testament included the Gentiles. 3. To trace the ancestry of David back to Judah. “Mother-in-law jokes are today part of the stock repartee of comedians. This may have been the case in Naomi’s insensitive day as well. But Ruth’s love and care for her aging mother-in-law stands as a model for all generations. The fact that Boaz was careful to provide for Naomi along with Ruth indicated that his spirit was in tune with Ruth’s in this regard. This is the best of all mother-in-law (and daughter-in-law) stories and should be told repeatedly” (Bible Knowledge Comm. p. 417). Basic Outline I. The Journey of Ruth: 1:1-22 II. The Gleaning of Ruth: 2:1-23 1
III. The Appeal of Ruth: 3:1-18 IV. The Marriage of Ruth: 4:1-22
Chapter One Years Of Tragedy: 1:1-5 1:1 The journey of Elimelech and his family because of a famine is reminiscent of similar events that occurred to Abraham (Genesis 12:10); Isaac (26:1), and Jacob (26:1-4). “It is also significant to observe that problems usually attended such migrations on the part of God’s people” (Davis p. 159). The trip from Bethlehem to Moab was about 50 miles. 1:2 Here we are introduced to the family members. The father, Elimelech (e LIM uh leck), whose name means, “my God is king”. “Naomi” can be translated “my sweetness” or “delight” or “sweet one”. The meaning behind the names of the two sons are a little harder to ascertain. “Mahlon” (MAH lahn) probably means “weak” or “sickly”, and “Chilion” (KIL ih ahn), is generally regarded as meaning “wasting or pining away”. The names of these two boys may have been given because of the sad plight of the nation during the dark days of the Judges, or, both boys may have been sickly their entire lives. 1:3 We aren’t told how long this family had been in Moab when Elimelech dies. Note, his death in Moab is viewed by the rabbis as a just punishment for having left the Promised Land. “Nothing suggests that his death was anything more than coincidental with his abiding in that foreign land. The passage does suggest, however, that godly people do experience unexpected tragedies, and sometimes in rapid succession” (Smith p. 214). 1:4 Though the Mosaic Law prohibited Israelites from marrying the Canaanites (Deuteronomy 7:3), the Law did not say Israelites could not marry Moabites. However, the greatest problem in such marriages was the temptation to serve the gods of one’s foreign wife (Ezra 9:1; Nehemiah 13:23). The name Orpah (AWR pah) is usually derived from a word which means the “back of the neck”. The name “Ruth” is traditionally derived from a word meaning “friend” or “friendship”. The ten year period may either refer to the entire period in Moab or the amount of time both these boys were married. 1:5-6 With her husband and sons dead, Naomi’s mind naturally returned to Bethlehem and her relatives. She had also received word that the famine had ended. The expression, “the Lord had visited His people”, may imply that the famine in verse 1 was regarded as a judgment from God. 1:7-8 “The expression ‘mother’s house’ is somewhat unique. Normally we should expect her to refer to their ‘father’s house’….Some have felt that the father of these girls was dead. Another possibility is that Naomi felt the greatest 2
comfort at this time could be found in the presence of their mother” (Davis p. 160). Clearly, Naomi believed that both of these girls had been responsible and loving wives. “Naomi’s parting wish was that the Lord (not Chemosh, a principal Moabite deity) would show kindness to her daughter-in-law as they had to her” (Gaebelein p. 521). It appears that Naomi believed that the chances for her daughter-in-laws to find husbands in Israel would be slight. 1:9 Note that Naomi believed that these girls would find “rest” in the marriage relationship. 1:10-13 Naomi is very concerned about the future of Orpah and Ruth. She reasons that following her would be foolishness, for there wasn’t any chance of getting a husband where she was headed. Neither did she have any more sons to offer them, which was a reference to the levirate marriage (Deuteronomy 25:510). Even if she did acquire a new husband and have sons it was ridiculous to think that Orpah and Ruth would wait for them to grow up. 1:13 “It is interesting that Naomi reflected upon her experiences from a theological point of view, for she saw the hand of God in her circumstance” (Davis p. 160). Naomi concluded that her lot was much harder than even that of Ruth or Orpah. Because they were younger, they could remarry and have children. “But the true bitterness of Naomi’s lot was that she believed the Lord was punishing her….Naomi offered no explanation as to why she thought God was her enemy” (Gaebelein p. 522). 1:14-15 Orpah leaves and Ruth remains. The word translated “clung to” is the same word rendered “cleave” in Genesis 2:24. Naomi realized that returning to Moab meant that her daughters-in-law would be returning to idolatrous worship. 1. Maybe she believed that Orpah and Ruth could never completely pull themselves away from such worship. 2. Maybe she believed that having the protection of a husband was worth of risk of returning to Moab and its lure of idolatry. 3. Smith writes, “Perhaps Naomi’s words to Ruth should not so much be interpreted as a directive but as an invitation to declare her complete allegiance to Yahweh” (p. 216). Point To Note: Here we learn that a good heart doesn’t need ideal circumstances to make the decision to serve God. Ruth will cast her lot with God—even when one of God’s people is arguing that she make the opposite choice. At this moment, Ruth will choose loyalty to her mother-in-law, and God, over her own personal fulfillment. To me this is an OT example of the concept, “For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it” (Matthew 16:25). 1:16-17 Herein is one of the most beautiful expressions of commitment in all the world’s literature. “Like Abraham Ruth decided to leave her ancestor’s idolatrous land to go to the land of promise. And Ruth did it without the encouragement of a promise” (Bible Knowledge Comm. p. 421). Ruth’s renunciation of her people and their gods was total and complete. In addition, she placed a solemn curse 3
(in the name of the true God) upon herself if she did not keep her promise. “Ruth’s unselfish devotion has often been praised and justly so. But Naomi’s character and life during her years in Moab must not be overlooked. Naomi’s consistent living must have so impressed her daughter-in-law to cause her to abandon her homeland and her gods” (Gaebelein p. 524). 1:18-19 The journey they made was not an easy one. “It would have covered approximately seventy-five miles, assuming they were abiding in the Moabite tableland. The descent from the mountains of Moab to the Jordan Valley would have been 4,500 feet, and the journey would have also required an ascent to Bethlehem of 3,750 feet through the hills of Judah” (Davis p. 161). In addition thieves frequently lurked along the roads. The town of Bethlehem hummed with the news of their arrival. The expression, “Can this be Naomi?”, suggests that tough times in Moab had changed her appearance. 1:20-21 The name “Mara” means bitter. She asked that her name be changed from “sweetness” to “bitterness”. Naomi believed that God had been personally active in her life, and the bitter things she had experienced were from Him. She took God seriously and her grief was very real. She further contrasted her former and current states. She had left full (not rich, but with husband and sons). Clearly, she believed that God Himself had testified against her, and was showing His displeasure with her by the misfortunes she had experienced. Point To Note: The idea that every calamity in one’s life means that one is being punished for some sin, is laid to rest in the Book of Job. Naomi may not be blaming God for all her troubles, rather she clearly believes that God is in complete control of this world. She is examining her life, and she is seriously looking at what has happened to her. At least she believes that God has the power to inflict such punishment. The events that follow seem to make her realize that God is indeed on her side after all. “It was probably very difficult for Naomi to face many of her friends, but her frank testimony is a credit to her godly character” (Davis p. 162). 1:22 The timing of their return seems providential. For they arrived right at the beginning of the barley harvest, which was in April.
Chapter Two 2:1 According to this verse, Boaz was a relative of Elimelech, i.e., he was from his clan. The exact relationship between Boaz and Elimelech is left unclear. The name “Boaz” appears to mean “in him is strength”. Boaz is further described as a man of great wealth. “Ruth was now a believer. She was in the land of Israel. How would she act? The events of Ruth 2 show how she was received. In this chapter another
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person, Boaz, a wealthy farmer, is introduced. Would he be a responsible member of the godly congregation of Israel? Naomi was home. Would her grief assuage and her depression heal?” (Bible Knowledge Comm. p. 421) 2:2 Ruth was an industrious woman and she wasn’t afraid to work. Ruth understood the rights of the poor in Israel to gather grain in a field after the harvesters had passed through. The corners of the field were to be left for the poor to reap (Leviticus 19:9-10; 23:22). “Some generous landowners were known to have left as much as one-fourth of their crop for the needy and aliens” (Bible Knowledge Comm. p. 422). “The fact that Naomi did not join in the gleaning probably indicates that she was either weary from the journey or incapable of such activity because of age” (Davis p. 162). Point To Note: Ruth didn’t feel sorry for herself (she had also lost a husband), and neither did she wait for Naomi to do something. In addition, she didn’t argue, “There is no way that a Moabite woman will find any fairness among these Israelites”. She wasn’t naïve, and she knew that cruel landowners existed, but she also believed there existed landowners in whose sight a Moabite woman would find favor. 2:3 “She happened to come to the portion of the field belonging to Boaz”: Here is God’s providence working in the background. “From the perspective of Ruth and Boaz, the meeting was accidental, but not from God’s perspective” (Gaebelein p. 527). Let us stand in awe at the power of God, for God can even providentially direct a Moabite migrant worker to the right field! 2:4 Note the relationship with the wealthy Boaz and his reapers. His greeting to them was, “The Lord be with you”; and they answered him, “The Lord bless you”. Here is a realized ideal that existed between management and labor. “This kind of salutation would rarely be heard in the fields (or the office) today!” (Gaebelein p. 528). Point To Note: Consider the problems which are avoided by something as simple as trust in God. Secular society and the business world may have little use for Christianity, but every strike, lockout, and disruption between management and labor stands as proof that God is being ignored. “Where both labor and management share the same faith in the Lord, peace and satisfaction will reign supreme” (Smith p. 218). 2:5 Boaz wasn’t consumed with business or mere profit, he noticed a new girl in the field that day. 2:6-7 Ruth was very honest and courteous, she had asked for permission before she had started gleaning. In addition, the foreman had noted that she was a very hard worker, taking little time to rest. The “house” mentioned in this verse 5
might have been a temporary shelter which was built for the workers during harvest time. 2:8-9 His greeting “my daughter” reminds us of the difference in ages between Boaz and Ruth (3:10). He encouraged her to glean in his field, which apparently meant that she should glean there throughout the several weeks of the harvesting. Barley was harvested in March and April, and wheat in June and July. Normally the gleaners would move in after the harvesters had left an area. But Ruth was invited to follow along with the servant girls as they worked in the reaping. Boaz assured Ruth that she would be protected from any remarks or other embarrassing incidents that might come from the male workers (15). “When she got thirsty, she need not be concerned about drawing water. She could drink from that provided for the workers. In these several ways Boaz was providing for Ruth beyond what was required by the Law” (Bible Knowledge Comm. p. 422). 2:10 Ruth didn’t have a chip on her shoulder. She was overwhelmed by this display of kindness by an Israelite. “She could not help but ask why she, a foreigner, should have found favor in his sight” (Smith pp. 218-219). Our world often insists that it is the pushy man or woman who will get what they need. In Ruth I see the principle set forth by Jesus, that the humble person will find themselves exalted (James 4:6,10; Matthew 23:12). 2:11 Boaz had heard a lot about Ruth. He had been impressed with the faithfulness she had shown to Naomi and the sacrifices that she had made. 2:12 Boaz pronounced a blessing upon Ruth, not only for her sacrificial loyalty to Naomi, but especially for her acceptance of the God of Israel. In a vivid picture, Boaz pictures the faith which Ruth has displayed in coming to God, as a tiny bird snuggling under the wings of its mother. Compare with Psalm 36:7; 57:1; 91:4. 2:13 Ruth responds with true humility. She is still shocked that Boaz would speak such comforting and kind words to one who did not even have the standing of a servant girl before him. 2:14 Boaz shows increasing interest in Ruth by inviting her to share the noon meal with his reapers. The meal consisted of bread (or in a broader sense, food), wine vinegar, and roasted grain. The grain was roasted over a fire; then its husks were removed; and it was eaten at once. Grain so prepared is still served today. In addition, Boaz serves Ruth as she sat with the reapers. 2:15-16 After Ruth went back to work, Boaz ordered his reapers to pull stalks from their bundles that had not yet been tied up by the women and leave them for Ruth to pick up. In addition, she wasn’t to be embarrassed in any way. Note that Ruth didn’t take advantage of Boaz’s hospitality, she didn’t linger at the meal.
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2:17 After beating out the grain from the stalks, Ruth had about 30 pounds of grain, an unusually generous amount for one day of gleaning. This would provide food for many days. 2:18 In addition to the grain, Ruth gave Naomi the extra portion she had saved from her lunch. 2:19 Naomi must have been amazed at what she saw, “for her words tumbled out in rapid succession”. 2:20 When Naomi heard that Ruth’s benefactor was Boaz, Naomi immediately asks for God to bring His blessings upon Boaz. After all that Naomi has endured, she isn't bitter against God. In fact he asks that God would bless Boaz for his kindness. The expression, “to the living and the dead”, may show that Naomi, full of hope, is already anticipating the outcome of events. In treating Ruth with kindness, Boaz is extending kindness of Elimelech, and caring for what remains of his family. Not only is Boaz a relative, but Naomi adds, “he is one of our closest relatives”. Literally, a redeemer. He could act as a redeemer of property (Leviticus 25:25) and persons (Leviticus 25:47-49). This was the person who, along with marrying the childless widow of a deceased brother, was to buy back family land that had been sold and buying a family member who had been sold as a slave. Boaz could redeem by fulfilling the levirate law, which required a brother of a deceased man to marry his widow and raise up a son to his name (Deuteronomy 25:5-10). Though Boaz was not a brother of Ruth’s deceased husband, he was a close relative to the family and could act as a “redeemer” if he so desired. 2:21 Ruth had more good news. Boaz had invited her to remain in his field throughout the harvest. 2:22 Naomi liked the above idea, especially in light of the fact that it was dangerous for a foreign single woman to be by herself in other fields. The last statement in this verse could infer that while Naomi, Ruth, and Boaz feared God, many in the surrounding country side didn’t. 2:23 Ruth didn’t let any of this special treatment go to her head. She remained the same, humble, obedient, and a diligent worker. “However, the tension in the plot continued, for the harvest would soon come to an end. What would happen to the widows after the harvest was over?” (Bible Knowledge Comm. p. 424). The two harvest seasons would have lasted for about seven weeks, from late April to early June.
Closing Comment “The story of Ruth through the first two chapters is a thrilling one. It is one of simplicity and tragedy, but out of this tragedy the Lord began to work, and His sovereign power was displayed and His will accomplished. Far too often
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believers surrender to situations of life simply because of loss or death, when, in effect, they have not given God the full opportunity to exercise His power and to display His glory. Again we are reminded by the apostle Paul that ‘all things work together for good to them that love God, to them who are called according to His purpose’” (Davis p. 164) (Romans 8:28).
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