Theology of the Book of Ruth

By

Albert Gomez

Theological ideas in Ruth

God

Although the book does not have revelation by prophets, signs, or visions, the evidence of God's hand at work is in the whole story. He is directing Naomi, Ruth, and Boaz under the frame of the law to create the messianic lineage. God arranges the provider of kindness, the kinsman, to restore the living and the dead (2:20).

The attributes of God are reflected in an affectionate way by using the words and expressions of love by Naomi like "kindly/kindness" (1:8; 2:20), "she kissed them and wept" (1:9), and calls Ruth "my daughter" (1:11, 13). This attitude, through the 10 years they knew each other (1:4) produced in Ruth such a love that whole heartily she promises to abide with Naomi until "death part thee and me" (1:17). This love is going to influence the inhabitants of Bethlehem and Boaz in particular (2:11), knowing that she had left her country and family for Naomi's country and God.

The beginning of the book indicates the pain, suffering, and bitterness that Naomi and Ruth had, but the following events narrated in chapters two and three, developed in an exciting end which vindicates them. The first noticeable intervention of God is that He "visited his people in giving them bread" (1:6). The second providential intervention is by the hand of Boaz (2:10, 20; 3:11, 17; 4:9) through the provision, comfort, and restoration of their lives. The Lord, in whom Ruth trusted (2:12), moved the kinsman redeemer, a "mighty man of wealth" (2:1), a restorer who the people in the gate (4:1,10,11) announced to be "worthily in Ephratah, and be famous in Bethlehem" (4:11). The pronounced blessing for Naomi, Ruth, and Boaz (4:11-15) implies the Abrahamic covenant (Gen. 15) and Davidic covenant (2 Sam. 7:9-14; Psa. 89).

Even in difficult times the Lord's hand prevailed. He was in control to bring the Seed then, and He will assist us again to be with the Seed in the future.

Naomi, Ruth, Boaz, and God's Word

Naomi returns to her homeland after much pain and suffering. She knows that her Moabite daughters-in-law have their gods and traditions, which differ from the Israelites. She invites her daughters to find rest (enjoyment), in the house of their husbands (1:9). She persists (turn again, turn again, vv.11,12); Naomi tries to persuade them in many ways to go back to Moab (Lot's descendants, Gen. 19:30-38). Finally, Orpah is convinced to go back to her gods and family (14,15). Contrariwise, Ruth stays faithful and loyal, ("steadfastly minded", v.18) to Naomi; she breaks into an endless fountain of blessings when she professes to cling to Naomi. First, she received God's promise to Abraham for those who bless God's people, and second, she became an important participant in God's program to bless all the nations of the world (Gen. 12:1-3). It pleased God to choose this family, with Ruth the Moabite, a gentile, to keep the lineage (Judah's scepter, Genesis 49:10), and that particular town: Bethlehem, the City of David, who Micah prophesied circa 700 BC about the coming Ruler, "whose goings forth have been from old, from everlasting" (Micah 5:2).

Naomi mentions Mara, the bitter waters by which the Israelites were tested in the wilderness (Ex. 15:23). But the Lord made sweet the "waters" for her as He did through Moses for the Israelites, and delivered her from famine, affliction, and death. She returns to Bethlehem because she had heard that the "Lord visited his people" (1:6). It is very interesting that the expression the "Lord visited" is also used in Hannah's conception after Eli's blessing: "The Lord give thee seed" (I Sam. 2:20-21). Naomi received this blessing by the mouths of her neighbors (4:17).

The information in verse 1:22 indicates that they came to Bethlehem in the beginning of the barley harvest, which begins in the Feast of Passover (Lev. 23:9-14). This was the first feast of the three that God commanded them to keep (Exod. 23:14). They ended with the barley and wheat harvest in the festival of Pentecost (Gen. 30:14; Exod. 34:22; Lev. 23:16; Ruth 2:23). The Messianic Jews[1] identify the two wave loaves (Lev. 23:16) required in the Law for the Feast of the Weeks/Pentecost, as representative of the church which includes Jews and Gentiles. The whole story revolves around the Torah's commandments. When Ruth was gleaning, the provision for the poor and the stranger mentioned in several books is practiced (Lev. 19:10; 23:22; Deut. 24:21). Moreover, it is a reminder of the former condition of the Israelites in Egypt (Deut. 24:22). The law worked in Ruth and Naomi's situation for their benefit. Unlike Lot's events in Zoar's cave (Gen. 19), or Judah's encounter with Tamar (Gen. 38) in reference to preserve the seed, the threshingfloor's scene was totally different. Kindness is present all the time with these law-abiding people. Without the Law of Moses they would not be protected and fed. Neither would they have a kinsman redeemer, a blood related man (Deut. 25:5, 7-10) entitled to perform the task of redeeming Naomi's possessions (Lev. 25:25-34). The advantage of the Law by marriage, covenant of Israel, helped to keep the family line going[2]. Boaz, bought "all that was Elimelech's" (4:9), and became "famous in Israel" (4:14) and in his seed the restorer/redeemer, not only became a blessing for Naomi (4:15), but for the entire world. Curiously enough, there are three Gentile women implicated in the Davidic lineage: Tamar, Rahab, and Ruth.

Structure of the Book of Ruth

Naomi's destiny turned 180° in the very moment that she expressed her feelings: "the Almighty has testified against me, has afflicted me" (1:20, 21). The situation presented in chapter one is gradually changing through chapters two and three while they are taking advantage of the harvest law. Finally, in chapter four is the consummation of the story which totally reverses the tragic destine of chapter one in a fantastic victory full of blessings.

The meanings of the names alone produce the narrative tension. Ruth's name comes from the Hebrew "reuit" and in the Greek (LXX) "Routh", which transliterated to Latin is Ruth. Now the meanings of each name are the following:

• Ruth: friendship/association.
• Naomi: pleasant/agreeable, name that she changed for Mara (bitter).
• Elimelech: "my God is king",
• Mahalon: sick,
• Chilion: pining (to lose vigor, health; languish),
• Orpah: stubbornness
• Boaz: "in him is strength".

Almost seems to be the names characters used in the book, "The Pilgrim's Progress"[3]

The motif in this book is the "goel", the kinsman redeemer, who is the restorer of Elimelech's family. The term "goel", thirteen times is used in this book.

• The structure of the book shows the parallelism that follows:

1:6 lost two sons

1:15 better than seven sons

1:8 death without redeemer

4:10 death with a redeemer

1:8; 2:20 hesed/kindness

3:10 hesed/kindness in in distress faithfulness

1:16 not to leave thee

2:8 go not to glean in another field

1:21 came empty

4:10,11 go not empty

1:21 testified against me

4:10,11 witness for me

3:1 down to the floor

3:14 not to be known that she came into the floor

• It is noticeable the insistence of Naomi toward Orpah and Ruth to return, to turn again back to their people, gods, and family. Although "Orpah" means "stubbornness", Ruth is the righteous stubborn. Considering God's election, maybe Orpah, going back to Moab, shows the unseen stubbornness of unbelief.
• The defensive response of Ruth is reversing Naomi's insistence and persuasion: "intreat me not to leave thee", or return, or go back (to her native place, at least without Naomi), or even serve the Moabites' gods. Ruth learned the love, faithfulness, and provision of God from her mother in law.
• It seems that every time Naomi describes as herself a victim before the Almighty, the Lord reverses the situation. She is no longer Mara, or "afflicted". On the contraru, she is blest, as the psalmist said, "It is good for me that I have been afflicted; that I might learn thy statutes." (119:71)
• The obedience of Ruth to Naomi's directions, working together under the frame of the law brings recompense, comfort, satisfaction (sufficed), and redemption (purchased).
• Unlike Lot's and Judah's experience in keeping the seed, Ruth's and Boaz' experience on the threshingfloor is without engaging themselves sexually, although it united them to bring the so necessary Seed.

The Purpose of the Book

The events of this book took place in the time of Judges. These were tTimes of transgression of God's covenant with Israel; we read that, "In those days there was no king in Israel: everyone did what was right in his own eyes" (Judges17:6; 21:25). Considering that the writer of this book, which Talmudic traditions attributed to Samuel, was a judge himself, who struggled with a rebellious nation that even rejected the Lord (1 Sam. 8:7). However, the writer on the other hand, discloses such a marvelous story giving the idea of a righteous remnant. These people returned to Bethlehem looking to benefit under the law. God used them to produce the Seed so needed in Israel, not according with their desires, but with the Lord's plan for mankind, which started in the Garden of Eden (Gen. 3:15). The contrast between the life style of the nation and the book of Ruth at the times of judges is notorious. The remnant again, represented in this family is brought up to preserve the Messianic seed in which all families of the earth will be blessed (Gen. 12:3). God's sovereignty is at work. All is coming together in a covenant relationship (Abrahamic), and this family is originating the Davidic dynasty by procreating Obed, father of Jesse, who begot King David by whom the Davidic covenant with the Lord comes. The picture of the kinsman redeemer in this book produces a preview of Christ's work at Calvary (the son of David), by which we have redemption (Eph. 1:7; Col. 1:14), which he has purchased through His blood (Acts 20:28). Furthermore, it will be fulfilled again in heaven, when the expected "Lion of the tribe of Juda, the Root of David" who is worthy to redeem us unto God will open the book and loose the seven seals (Rev. 5:5-10). The Lord bought our inheritance forever (Heb. 9:15).

The argument of the book deals with redemption in which the Gentile participation of Ruth reflects the love of God for the whole world recorded from Genesis to Revelation.

The Theology of the Book

The synthesis of this book is the divine hand of God, preparing with much love His selected people, to bring the Seed who will reign over an everlasting kingdom.

Correlation to the New Testament

The fact that Naomi and Ruth came to Bethlehem ("house of bread"), because the Lord had visited his people and gave them bread, corresponds with Jesus' visit. He identified himself with the bread of heaven who visited them. The bitterness and affliction they had, was solved with the kinsman redeemer. Ruth valiantly stands for righteousness' sake that it was rewarded in her time. Nevertheless it is today rewarded to whosoever leaves family, country, or anything else (even self-interest) for His name's sake. The recompense is for everyone that trusts Him and shelters under His wings. Anyone who comes to Him will not be rejected but is sufficed. The Lord, like Boaz toward Ruth, does not want anyone to be fed from another "field". He is willing to provide all our needs. The ones who eat this "bread" will live forever; as Ruth was looking for redemption, we were looking for salvation and He responded to us. The kinsman redeemer (goel) of the book fulfills the required role for the family line and Christ fulfills the perfect redeemer's role (goel) for all. The hand of God is throughout the book showing His kindness and faithfulness for all generations. This book foreshadows Him who was worthy in "Ephratah and famous in Bethlehem" (4:11), Jesus. Like the goel of Ruth, the goel of the New Covenant fulfills all the requirements needed to purchase the "Bride" (Church). However, the wedding is yet to come.

The apostle John describes a dramatic scene in heaven where no one was worthy to open or even to look at the book of God (Rev. 5:4), except the Lamb (Rev. 5:8). Our kinsman redeemer, the destroyer of death (2:20) forever (1 Cor. 15:54-55; Heb. 2:14), will take place in the marriage of the Lamb with His saints (Rev. 19:7-8). The book of Ruth, again, foreshadows Jesus' role in earth, and the final coming redemption.

The faithfulness, integrity and love that characterize the book happen amid infidelity, corruption and idolatry at the time of Judges. Bruce Wilkinson and Kenneth Boa compare the book of Ruth with Esther and Judges,[4] as follows:

Ruth is one of the two books named after a woman:

A gentile woman

A Jewish woman

Lived among the Jews

Lived among the Gentiles

Married a Jewish man in The royal line of David

Married a gentile man who ruled an empire

A story of faith and blessing

A story of faith and blessing

The book of Ruth contrasts with Judges in several ways:

Fidelity, righteousness, purity

Immorality

Following the true God

Idolatry

Devotion

Decline, debasement, disloyalty

Love

Lust

Peace

War

Kindness

Cruelty

Obedience and faith leads to blessing

Disobedience leads to sorrow

Spiritual light

Spiritual darkness

In closing, I am trying to capture the flavor of the book in a poster, using two scanned illustrations. They are taken from a calendar of Chosen People Ministries; the top one (titled "Ruth and Boaz", May 1993) is based on Ruth 4:14 and the bottom one (titled "Shavuot", June 1992) is also related with Ruth 1:22.

[1] Nadler, Sam. Massiah in the Day of Pentecost. Charlot, NC: Chosen People Ministries, video 1991

[2] Ross, Allen. Class lecture. MBS 640.01. Philadelphia College of Bible, Langhorne. 28 Oct. 2000

[3] Bunyan, John. The Pilgrim's Progress. England: National Ponder, 1678

[4] Wilkinson, Bruce and Kenneth Boa. Talk Thru the Bible: Ruth. Nashville TN: Thomas Nelson Publishers, 1983

*All Scripture quotations in this paper are taken from the King James Version of the Bible