OBST515_RUTH_Exegesis

LIBERTY UNIVERSITY SCHOOL OF DIVINITY Ruth: An Exegesis Submitted to: in partial fulfillment of the requirements for the completion of OBST 515 – B02 LUO Old Testament Orientation I by March 2020 1

Contents Introduction .................................................................................................................................... 1 Historical Background ................................................................................................................. 1 Prevailing Conditions ................................................................................................................... 1 Main Characters ........................................................................................................................... 2 Major Argument ........................................................................................................................... 3 Purpose ......................................................................................................................................... 3 Key Themes ................................................................................................................................. 3 Exegetical Outline and Commentary ........................................................................................... 4 Chapter 1 – The Journey .............................................................................................................. 4 Time in Moab (1-5) ................................................................................................................. 4 Return to Judah (6-18) ........................................................................................................... 5 Arriving in Bethlehem (19-22) ............................................................................................... 5 Chapter 2 – Finding Favor ........................................................................................................... 6 Ruth Meets Boaz (1-7) ............................................................................................................ 6 Boaz Offers Grace (8-13) ....................................................................................................... 7 Break for Lunch (14-17) ........................................................................................................ 8 Naomi’s Response (18-23) ...................................................................................................... 9 Chapter 3 – Naomi Plans a Wedding ......................................................................................... 10 Naomi’s Plan (1-5) ................................................................................................................ 10 Ruth Executes the Plan (6-13) ............................................................................................. 12 Ruth Returns Home (14-18) ................................................................................................ 13 Chapter 4 – The Plan Comes Together ...................................................................................... 14 Preparing the Stage (1-2) ..................................................................................................... 14 Terms and Conditions (3-6) ................................................................................................. 15 Ratifying the Contract (7-12) .............................................................................................. 16 Family Ties (13-22) ............................................................................................................... 17 Conclusion .................................................................................................................................... 18 Bibliography ................................................................................................................................. 20 2

Main Characters After the scene is set and many of the initial characters have died or returned to their families, the book is left with three main characters, Naomi, Ruth, and Boaz. Although the book does not bear the name of Naomi, she is the one from whose eyes the story is told. The book records the events through Naomi’s perspective as she journeys from Bethlehem to Moab and back. Her name means “kindness.” More specifically, “Kindness of Y(HWH)” which Jeremy Shipper points out, “The name is ironic since Naomi feels that YHWH has not treated her with kindness.” 5 Ironic in that when she returns to Bethlehem she tells them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me” (1:20). However, the story ends with God’s blessings returning to her as well. Ruth, for which the book is named, is the Moabite woman who was married to one of Naomi’s sons before his passing. While both sons died leaving Moabite widows, Ruth is the only one that revealed her loyalty to Naomi and vowed to follow her anywhere. Therefore, Ruth is shown to continually submit to Naomi and she allows her to draw up the plans to capture the heart of Boaz. Through her loyalty, Ruth, though a pagan, is for the most part accepted into the Israelite community and places her within the genealogy of Jesus as God provides her a son with Boaz. Boaz is first introduced in chapter two as “a relative of her [Naomi] husband’s, a worthy man of the clan of Elimelech” (2:1). He was a great landowner and would come to be the hero of the story. Boaz takes notice of Ruth; her loyalty to her mother-in-law and showed her favor. Being a man of noble character, he filled the role of the kinsman redeemer and took Ruth as his wife. The two would become the grandparents of Jesse, the father of David. 5 Jeremy Schipper, Ruth: A New Translation with Introduction and Commentary , ed. John J. Collins, vol. 7D, Anchor Yale Bible (New Haven; London: Yale University Press, 2016), 81. 4

Major Argument One of the major arguments of the book of Ruth is that God rewards obedience. There is a contrast with the reward of disobedience shown in Elimelech, Mahlon, and Chilion with that of Ruth and Boaz. God’s covenant promise (Duet. 28:1-14) is on display for not only the Israelites who obey, but those that bless Israel as well. Through her loyalty and obedience, Ruth is blessed with a son and a prominent place in the Messianic family tree. Purpose The purpose of the book of Ruth is to remind Israel that even in the dark times, God’s promise provides the foundation for humanities hope in Him. The hope that was once just Israel’s has been conveyed to the Gentiles through the grafting of Ruth into the family. Key Themes One of the key themes found in the book of Ruth are the characteristics of God on display. In verse 1:8, Naomi petitions, “May the Lord deal kindly with you.” The Hebrew word translated kindly is ד ֶס ֶח ( ḥě·sěḏ ). However, the translation does not do it justice in this instance. Block states: Ḥesed is one of those Hebrew words whose meaning cannot be captured in one English word. This is a strong relational term that wraps up in itself an entire cluster of concepts, all the positive attributes of God—love, mercy, grace, kindness, goodness, benevolence, loyalty, covenant faithfulness; in short, that quality that moves a person to act for the benefit of another without respect to the advantage it might bring to the one who expresses it. 6 All of these attributes are shown to each of the major characters as the story unfolds to the eventual coming of the one whom God would make the everlasting covenant. Another key theme is faith. While God’s attributes are manifested in and through the main characters, Ruth displays a magnificent faith. Her faith, Block states, “is truly 6 Block, Judges, Ruth , 605. 5

their stay in Moab leaving Naomi now widowed and without her sons. However, she is not the only widow in the story. Return to Judah (6-18) Finding herself now a widow, Naomi must make a decision to stay in Moab or return home to Judah. The three women set out together as Naomi had heard while working in the fields that “the Lord had visited his people and given them food” (v.6), meaning the famine had come to an end. But Naomi would have a change of heart and direct her daughters-in-law to return to their mother’s house. At first, both women vow to remain with Naomi saying, “No, we will return with you to your people” (v. 10). However, in the end, it is Ruth who pledge’s loyalty. She states in those iconic words of Scripture, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge” (v. 16). Block agrees, “The first words we hear from Ruth’s lips alone are among the most memorable in all of Scripture.” 10 With her attempts to discourage Ruth being fruitless, Naomi “said no more.” Arriving in Bethlehem (19-22) While the details of the trip back to Judah are not given, the arrival of the two widows to Bethlehem is. The whole town was stirred, or as Cundall and Morris state, “was a buzz of excitement.” 11 The women ask if this is the Naomi that they knew from before. After all, it had been at least 10 years since Naomi was in Bethlehem; not to mention leaving with her husband and two sons. However, now she returns with only her daughter-in-law. The years that Naomi had been gone had not been good to either, therefore, her appearance must have shown the effects of the trials. Naomi exclaims, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me” (v. 20). The once “pleasant” Naomi was indeed Mara, which means 10 Block, Judges, Ruth , 640. 11 Cundall, Judges and Ruth, 253. 7

bitter. 12 Evident that she no longer has a male provider in the family, Naomi then proclaims her predicament having returned “empty.” Schipper agrees, “In a sense, she is declaring her need for a kindred redeemer by emphasizing her emptiness upon her arrival in Bethlehem.” 13 Chapter 2 – Finding Favor Ruth Meets Boaz (1-7) Naomi’s potential redeemer is revealed in the very first sentence, the presence of a wealthy relative to her husband whose name is Boaz. In verse two, Ruth devises a plan to get to provide for them and asking to “glean among the ears of grain” in the field in which she is sure to gain favor of the landowner. The gleaning is normally a provision set forth by the Torah for the aliens and poor of the country. Eskenazi and Frymer-Kensky add, “Rabbinic literature develops biblical laws of gleaning extensively to assure equitable access and minimize abuse.” 14 However, Schipper points out, “she never self-identifies as an alien (cf. Ruth 2:10), and her request to glean is not necessarily made on the basis of such legislation.” 15 Naomi gives permission and it is in the field that Ruth, the Moabite, will eventually meet Boaz, who was from the clan of Elimelech. The author appears to be going to great trouble to keep the identity of Ruth and Boaz at the center of the reader’s attention. Cundall and Morris conclude, “The hand of God is over Ruth’s action, and he does not want us to miss this.” 16 Boaz, arriving at the field inquires from the reapers “Whose young woman is this?” (v. 5). By asking this question Boaz may be attempting to find out whose daughter or wife she is or 12 Cundall, Judges and Ruth, 253. 13 Schipper, Ruth , 110. 14 Eskenazi, The JPS Bible, 29. 15 Schipper, Ruth, 115. 16 Cundall, Judges and Ruth , 262. 8

Boaz share that he had heard all that she had done for Naomi and how she had left her father and mother to come to a live among strangers. Boaz adds a prayer for the Lord’s blessing to be with her. Campbell proclaims, “It is imperative to realize that there is no mechanical doctrine of reward and punishment here; what is here is a confident affirmation that God’s blessing follows upon righteous living.” 22 However, many believe that Boaz is transferring the task to God for rewarding Ruth. Eskenazi and Frymer-Kensky share an interpretation that, for what Ruth has done, no human could give a sufficient reward and add, “This interpretation elevates Ruth’s devotion even higher.” 23 The words must have been music to Ruth’s ears. She expresses her gratitude for Boaz’s kindness, but it seems much more than that. Cundall and Morris agree, “They represent the first cheerful thing recorded as happening to her since the death of her husband in Moab.” 24 Break for Lunch (14-17) In verse 14 Boaz extends and invitation to join he and his people for a meal. Could this be a preview of the invitation to all Gentiles to partake in a meal with the Lord? The invitation to “Come here and eat some bread and dip your morsel in the wine” is an Old Testament representation of the modern Eucharist. Through the meal, Boaz continues showing favor upon Ruth by ensuring that she not only had plenty to eat, but “had some left over” (v. 14). After the meal, Ruth returns to work, however, not before Boaz provides special instructions to the reapers, ensuring Ruth a successful gleaning. 22 Campbell, Ruth, 113. 23 Eskenazi, The JPS Bible, 38. 24 Cundall, Judges and Ruth , 268. 10

Naomi’s Response (18-23) Ruth returns home with the rewards of, not only her work, but Boaz’s grace. Scripture says she returned with a ephah of barley. 25 To thresh that amount in one day is a amazing and, not to mention transporting it home. Block states, “An ephah of barley could have weighed from thirty to fifty pounds.” 26 And he adds, “The harvesters obviously followed Boaz’s instructions and allowed Ruth to scavenge liberally.” 27 Naomi greets Ruth, amazed at her harvest was inquisitive as to where she had spent her day. By asking both “Where did you glean?” and “Where did you work?” Block conveys, “the order and the redundancy combine to reflect her utter amazement at Ruth’s productivity.” 28 Naomi blesses the man before Ruth has a chance to answer. Therefore, when Ruth comes forth with the man’s name, Naomi praises and asks blessings from the Lord for Boaz, “whose kindness has not forsaken the living or the dead!” (v. 20). The reference to the living many believe is to Naomi and Ruth, while the dead are the relatives that passed. Naomi and Ruth had arrived back in Bethlehem without the support of a male family member. Naomi understands the loyalty shown in Boaz’s actions. Once she calmed her excitement, Naomi explains to Ruth the reason for her elation explaining Boaz is not only a relative, but “one of our redeemers.” The significance of family is evident through out the story, especially in this exchange as the terms “mother-in-law” and “daughter-in-law” are repeated in descriptions of the women. The identification of Ruth the Moabite plays into the fact that she is still a foreigner in the land. This provides context to 25 Note in the ESV states an ephah is approximately 3/5 bushel or two weeks supply for the two women. 26 Block, Judges, 670. 27 Ibid. 28 Ibid., 671. 11

light of the harvest, Eskenazi and Frymer-Kensky explain, “‘eating and drinking’ implies festivities, with ‘drinking’ as reference to some intoxicating beverage.” 32 However, Block warns, “our passage makes no mention whatsoever of him getting drunk or of engaging in actions that he would not have done sober.” 33 Therefore, we can only make assumptions to the level of drinking Boaz attained. Once there, Ruth is to observe the place where he lies. This would be a reference to when Boaz goes to bed. Therefore, Ruth was not to wait to reveal herself just until Boaz finished his meal, but rather up until the time he goes to sleep. Once in bed, Ruth was to approach Boaz and “uncover his feet and lie down” then wait for his instructions. Some scholars speculate that this is an attempt for Ruth to have sex with Boaz. However, that is not clearly evident from the text. Sakenfeld states, “the storyteller is able to use the nighttime encounter to maintain tension between the possibility of a sexual encounter and the possibility of reasoned planning for the future.” 34 Whatever the plan, Ruth confesses her obedience to it (v.5). Ruth Executes the Plan (6-13) Arriving at the threshing floor, the scene plays out for Ruth just as Naomi had described. Ruth follows her instructions and waits for Boaz to finish eating and drinking and then watches as he goes to lie down. Sakenfeld makes note, “The narrator observes that Boaz “was in a contented mood,” offering one clue concerning Naomi’s suggested timing for Ruth’s action.” 35 However, the extent of mood is not clear and, Schipper observes, “This lack of clarity regarding 32 Eskenazi, The JPS Bible , 52. 33 Block, Judges, 684. 34 Sakenfeld, Ruth , 55. 35 Ibid., 56. 13

Boaz’s state fits with the ambiguity surrounding much of what happens that night on the threshing floor.” 36 From this point, Ruth continues with the plan to the extent in which Naomi had laid it out. Approaching Boaz, she uncovered his feet and laid down. How much time transpires between the next event is unknown, however, at midnight Boaz awakes and is startled to find a woman laying at his feet. Some translations state he trembled with the assumption that maybe the chill of the night woke him and, in reaching to cover his feet, he was startled. Given his upstanding character in the city, it is not a stretch to understand his shock at the presence of an unexpected woman at his feet. Boaz quickly asks, “Who are you?” At this point, Ruth is beyond the script and has to adlib from this point. She answers, “I am Ruth, your servant. Spread your wings over your servant, for you are a redeemer” (v. 9). By using the term “wings,” Ruth is transferring the responsibility back to Boaz that Boaz had transferred to God. Sakenfeld agrees, “Now Ruth in effect invites Boaz to make good on the prayer he made earlier on her behalf, by providing some measure of the “full reward” of refuge under God’s wings through his own action, by marrying her.” 37 While Boaz is flattered that she would seek him out over the younger men, he sees an issue in the request. Boaz pledges to do all that she asks, for “all my fellow townsmen know that you are a worthy woman” (v. 11), however, he confesses that he is not the next of kinsman. Still, Boaz makes a request of her to stay the night. His noble character is on display when he insists on giving the rightful man the opportunity to redeem, however, is most willing to do so should 36 Schipper, Ruth, 153. 37 Sakenfeld, Ruth , 58–59. 14

is not complete. There are still some unanswered questions, but Ruth’s job is done. Cundall and Morris agree, “There is no need for Ruth to do anything further and she is told to sit still till she knows how the affair will turn out.” 43 Now it is up to Boaz. Chapter 4 – The Plan Comes Together Preparing the Stage (1-2) The story in chapter four transitions from the privacy of Boaz’s field to the public arena of the town. The “gate” was the center of town where people gathered to conduct legal business. Schipper agrees, “The “gate” functions as a metonym for the political body responsible for the legal or political affairs of the town.” 44 It is here that the redeemer Boaz had informed Ruth about enters the scene. Boaz makes contact and suggest he “turn aside” and sit down (v. 1b). The redeemer obliges Boaz’s request and sits. Once seated, Boaz gathers ten elders from the town and had them sit with them. Some scholars are not exactly clear on the role of these ten elders. On the one hand, Sakenfeld states, “It does seem clear that the function of these ten is to be official witnesses, rather than to take any part in the action itself.” 45 While on the other hand Block proclaims, “Obviously the men were all full citizens of Bethlehem; being identified as elders they were responsible for the administration of the town.” 46 Regardless, having obtained an audience, Boaz begins to lay out the circumstances at hand. Terms and Conditions (3-6) Boaz explains to the redeemer and witnesses that Naomi has returned and is in need to sell property the belongs to their relative Elimelech. Continuing with the information about the land, Boaz explains that it if he wants to redeem, or buy, the land to make it known now in front 43 Cundall, Judges, 287. 44 Schipper, Ruth , 172. 45 Sakenfeld, Ruth , 69. 46 Block, Judges, 707. 16

of the gathered witnesses, if not, make it known because, “there is no one besides you to redeem it, and I come after you” (v. 4.). In this instance, Boaz is reminding the nearer kinsman of the legality of the proceedings taking place in the presence of the “elders.” However, it appears that Boaz was looking for an immediate answer by his declaration that “If you won’t, I will” statement. This tactic appears to be working by the response of the kinsman, “I will redeem it.” As Boaz’s plan continues to unfold, he reminds the kinsman that, along with the land, “you also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance” (v.5). However, there is some ambiguity around the requirements of the kinsman in this situation. Schipper states, “The current situation requires not only land redemption, but also a restoration of a household, since Naomi’s sons, including Ruth’s husband, died without children in Moab.” 47 However, Eskenazi and Frymer-Kensky point out two contentions with the situation, “The first problem is textual, determining who is to “acquire” Ruth—Boaz or the other redeemer? The second problem concerns the basis for the “acquisition.” 48 Whether the terms Boaz was laying out was factual or not, the nearer kinsman realizes the implications and passes his first right to redeem on to Boaz in fear of impairing his own inheritance (v. 6). Therefore, without hesitation, the kinsman removes his sandal and hands it to Boaz saying, “Buy it for yourself” (v. 8). Ratifying the Contract (7-12) The author explains the customs of the time pertaining to the completion of a legal transaction. Eskenazi and Frymer-Kensky explain, “Oral cultures rely on witnesses and symbolic 47 Schipper, Ruth , 173. 48 Eskenazi, The JPS Bible Commentary, 76. 17

request concerning Ruth is extraordinary inasmuch as they pray that Yahweh would grant this foreign woman a place among the matriarchs of Israel along with Rachel and Leah.” 53 The three-part blessing upon Boaz appears prophetic in nature as well. In the first two elements, the witnesses ask that he prosper in Ephrathah and to make a name in Bethlehem. The third entails Boaz’s house become like Perez, “because of the offspring that the Lord will give you by this young woman” (v.12). Sakenfeld states, “This part of the prayer points specifically to the concluding genealogy (4:18–22), where we learn that Perez is the ancestor of Boaz and David.” 54 Family Ties (13-22) The book of Ruth concludes with the announcement of the marriage between Boaz and Ruth, along with the conception and birth of a son (v. 13). Scholars point out the correlation between the phrase “He entered her” and the earlier description of “the woman who is entering your household.” Schipper explains, “The people and elders anticipate Ruth’s entry into Boaz’s house as a way to build it through procreation, and indeed, Boaz’s entry into Ruth leads to procreation.” 55 While the scene begins with the marriage of Boaz and Ruth, along with the birth of a son, it is Naomi that is brought back for the closing scene. The women prophesy over Naomi and give blessing to the Lord, “who has not left you [Naomi] this day without a redeemer” (v. 14). Naomi had returned to Bethlehem feeling “the Almighty has dealt very bitterly with me” (1:20), yet she is being restored through Obed. This is possibly due to the inferred old age of Boaz when he marries Ruth. Because the women do not declare Boaz or the nearer kinsman as redeemer, 53 Ibid., 721–722. 54 Sakenfeld, Ruth , 78. 55 Schipper, Ruth , 182. 19

Schipper concludes, “Obed will be the one who returns life for Naomi and supports her in her old age (v. 15).” 56 The designation of Obed as the restorer of life has present and future aspect to it. In the present, the author tells of how Obed will be the one supporting Naomi in her old age. However, Obed’s genealogy includes not only descendants from Perez, being the father of Jesse, and the father of David, through the line to Jesus, the ultimate restorer of life. Conclusion The book of Ruth has many theological truths that can apply to the modern Christian life. The first truth that is gleaned from the narrative of the life of Naomi is that God has a plan for all people, even those deemed by human standards as unworthy. Throughout the narrative, Ruth is identified as the Moabite woman. This identification of Ruth is to show that, while she is a foreigner in the land of Judah, her loyalty to Naomi and, ultimately, her trust in God, brought her favor. Ruth’s acceptance into the Israelite clan shows all are accepted into the family of God. Through Christ all who believe earn the right to be a child of God. Second, God give us hope in our darkest of days. Both Naomi and Ruth found themselves in dire situations. Naomi, having left her native homeland due to famine, loses her husband and both sons. Widowed in a foreign land she returns to her native homeland without any support. Ruth, her daughter-in-law, finds herself a widow as well and, in loyalty to her mother-in-law, leaves her native homeland to live amongst people she did not know. However, God’s grace leads her to the field of Boaz who would eventually redeem the land and take Ruth as his wife. Though the times seemed desperate on their arrival to Bethlehem, God’s grace gives hope for a future. When faith in God remains, even in the darkest of times, we always have hope for a better day. 56 Ibid. 20