A Biblical Theology on the Book of Ruth

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justaname

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[SIZE=12pt] This paper seeks to apply a biblical theology to the book of Ruth. The biblical theology will explore the historical setting and prevailing conditions of the book. The argument of the book will be examined and presented. The main characters will be presented and an explanation for selection will be given. An outline displaying the development of the argument throughout the book will be presented. This will be followed by a commentary style exposition verse by verse throughout the book using the argument as the controlling element. The purpose of the original intent of the book will be examined. The final section will address the development of major biblical theological themes in the book through exposition.[/SIZE]
[SIZE=12pt] The historical setting of the book of Ruth comprises geographically in the nation of Israel in the section of Judah situated near Bethlehem and briefly within the nation of Moab. The time period of the book is established in the latter portion of the period of the Judges, the last half of the 12th century. Certain climatic conditions of the region stand out within the text relating to the covenantal relationship between Israel and God. (Leviticus 29:19-20, Leviticus 25:18-19) It is stated there is famine in the land. (1:1) Further in the text it is revealed the tensions of the famine are lifted. (1:6) In the period of the judges, it is expressed throughout the book of Judges “In those days Israel had no king; everyone did as he saw fit” (Judges 21:25) This again speaks to the spiritual condition of the people. [/SIZE]
[SIZE=12pt] Several themes recur within this text. God’s superintendence is expressed throughout the narrative firstly in the famine that unites Naomi and Ruth in the land of the Moabites. (1:4) Ruth “happened” unto the land of Boaz to glean who was a close relative. (2:3) The legal process was favorable for Boaz. (4:1-12) The womb of Ruth is opened through the conception of Obed. (4:13) The term gaal or redeem in its various forms is used throughout the book making it a reoccurring theme. Also the term chesed or loving-kindness is another reoccurring theme through Yahweh, Ruth, and Boaz. (1:8, 2:20, 3:10, 4:15) Finally the genealogy given at the end of the narrative gives a sense of importance and cause to the telling of the narrative. Within these themes a conjunctive argument could be made as follows: Yahweh displays His providence and chesed through the redemption and restoration of Naomi and the roots of the Davidic line.[/SIZE]
[SIZE=12pt] The main characters within the historiographical short story are Naomi, Ruth, and Boaz respectively with Yahweh being the continual undercurrent and ultimate hero. Although it is the union of Ruth and Boaz that redeem Naomi, it is Naomi that is the focus of redemption and restoration. (4:14) She is taken from fullness to emptiness and back to fullness again, similar to the Job narrative. (1:21, 4:14-15) Ruth’s faithfulness to Naomi is exemplary contrasted to Orpah. (1:14, 4:15) Boaz serves as the kinsman-redeemer purchasing the land of Naomi and taking Ruth as his wife maintaining the line that would eventually give rise to King David. (4:17)[/SIZE]

[SIZE=12pt]I. [/SIZE][SIZE=12pt]Introduction and Crisis Presented (1:1-21)[/SIZE]
[SIZE=12pt]a. [/SIZE][SIZE=12pt]Introduction and setting (1:1-2)[/SIZE]
[SIZE=12pt]b. [/SIZE][SIZE=12pt]The Death of Elimelech, Mahlon, and Chilion (1:3-5)[/SIZE]
[SIZE=12pt]c. [/SIZE][SIZE=12pt]Yahweh’s restoration from famine (1:6-7)[/SIZE]
[SIZE=12pt]d. [/SIZE][SIZE=12pt]Naomi’s blessing and chesed introduced along with gaal suggested (1:8-9)[/SIZE]
[SIZE=12pt]e. [/SIZE][SIZE=12pt]First rebuttal and response (1:10-13)[/SIZE]
[SIZE=12pt]f. [/SIZE][SIZE=12pt]Ruth’s loyalty or chesed to Naomi (1:14-18)[/SIZE]
[SIZE=12pt]g. [/SIZE][SIZE=12pt]Return to Bethlehem (1:19)[/SIZE]
[SIZE=12pt]h. [/SIZE][SIZE=12pt]Naomi’s plight and bitterness (1:20-21)[/SIZE]
[SIZE=12pt]II. [/SIZE][SIZE=12pt]Beginning of Hope (1:22-2:23)[/SIZE]
[SIZE=12pt]a. [/SIZE][SIZE=12pt]Hope in the new setting (1:22-2:2)[/SIZE]
[SIZE=12pt]b. [/SIZE][SIZE=12pt]Ruth’s chance chanced (2:3)[/SIZE]
[SIZE=12pt]c. [/SIZE][SIZE=12pt]Boaz takes notice of Ruth (2:4-7)[/SIZE]
[SIZE=12pt]d. [/SIZE][SIZE=12pt]Boaz’s chesed and acknowledgment of Ruth’s chesed (2:8-11)[/SIZE]
[SIZE=12pt]e. [/SIZE][SIZE=12pt]Boaz’s blessing and continued favor for Ruth (2:12-16)[/SIZE]
[SIZE=12pt]f. [/SIZE][SIZE=12pt]Ruth’s return and recounting to Naomi (2:17-19)[/SIZE]
[SIZE=12pt]g. [/SIZE][SIZE=12pt]Naomi’s blessing to Boaz and admittance of Yahweh’s chesed (2:20)[/SIZE]
[SIZE=12pt]h. [/SIZE][SIZE=12pt]Continuing of the harvest (2:21-23)[/SIZE]
[SIZE=12pt]III. [/SIZE][SIZE=12pt]The Redemption to Blessing Process (3:1-4:15)[/SIZE]
[SIZE=12pt]a. [/SIZE][SIZE=12pt]The plan (3:1-5)[/SIZE]
[SIZE=12pt]b. [/SIZE][SIZE=12pt]Enactment of the plan (3:6-9)[/SIZE]
[SIZE=12pt]c. [/SIZE][SIZE=12pt]Boaz claims greater chesed in Ruth’s act (3:10-11)[/SIZE]
[SIZE=12pt]d. [/SIZE][SIZE=12pt]Another kinsman and a promise (3:12-13)[/SIZE]
[SIZE=12pt]e. [/SIZE][SIZE=12pt]Ruth’s return and recounting to Naomi (3:14-18)[/SIZE]
[SIZE=12pt]f. [/SIZE][SIZE=12pt]The legal process (4:1-12)[/SIZE]
[SIZE=12pt] i. [/SIZE][SIZE=12pt]The meeting and gathering in the gate (4:1-2)[/SIZE]
[SIZE=12pt] ii. [/SIZE][SIZE=12pt]Boaz presents the case and land (4:3-4a)[/SIZE]
[SIZE=12pt] iii. [/SIZE][SIZE=12pt]Kinsman accepts (4:4b)[/SIZE]
[SIZE=12pt] iv. [/SIZE][SIZE=12pt]Boaz includes Ruth in the case (4:5)[/SIZE]
[SIZE=12pt] v. [/SIZE][SIZE=12pt]The kinsman declines (4:6-8)[/SIZE]
[SIZE=12pt] vi. [/SIZE][SIZE=12pt]Boaz makes claim to redemption (4:9-10)[/SIZE]
[SIZE=12pt] vii. [/SIZE][SIZE=12pt]The blessing of the elders (4:11-12)[/SIZE]
[SIZE=12pt]g. [/SIZE][SIZE=12pt]The marriage and birth through Yahweh’s providence (4:13)[/SIZE]
[SIZE=12pt]h. [/SIZE][SIZE=12pt]The women tell of Yahweh’s chesed in Naomi’s redemption and restoration and of Ruth’s chesed (4:14-15)[/SIZE]
[SIZE=12pt]i. [/SIZE][SIZE=12pt]The child is named and his line is distinguished (4:16-17)[/SIZE]
[SIZE=12pt]IV. [/SIZE][SIZE=12pt]The Genealogy and Epilogue (4:18-22)[/SIZE]




[SIZE=12pt]Yahweh displays His providence and chesed through the redemption and restoration of Naomi and the roots of the Davidic line.[/SIZE]​
[SIZE=12pt]I. [/SIZE][SIZE=12pt]Introduction and Crisis Presented (1:1-21)[/SIZE]​
[SIZE=12pt] The Book of Ruth opens the narrative in the region of Judah near Bethlehem during the time of the Judges. Famine in the land and migration to the region of Moab allow for events to tragically unfold for the main character Naomi resulting in an opportunity for God to display His character and providence.[/SIZE]

[SIZE=12pt]a. Introduction and setting (1:1-2)[/SIZE]

[SIZE=12pt] 1:1 The author opens with the timing of the historiography during the period of the Judges. The location is the area of Judah near Bethlehem. A famine in the land caused a particular man to sojourn in the land of Moab with his wife and two sons. This famine speaks to the spiritual condition of the people of the land at that time due to the ‘blessings and curses’ promised by God. (Leviticus 29:19-20, Leviticus 25:18-19) This also speaks to the spiritual condition of the man who migrated in that he was determined to leave the land of his fathers ultimately abandoning Yahweh.[/SIZE]
[SIZE=12pt] 1:2 The man, Elimelech, along with his wife, Naomi, and their two sons Mahlon and Chilion. The family was known as Ephrathites of Bethlehem in Judah. Here the narrator introduces the main character, Naomi.[/SIZE]

[SIZE=12pt]b. The Death of Elimelech, Mahlon, and Chilion (1:3-5)[/SIZE]

[SIZE=12pt] 1:3 Crisis begins for Naomi with the death of her husband, yet she is left with her sons.[/SIZE]
[SIZE=12pt] 1:4 These sons take for themselves wives by the names of Orpah and Ruth. They continue to live in the land for ten years. This is the introduction of the main supporting character, Ruth.[/SIZE]
[SIZE=12pt] 1:5 Tragedy strikes again for Naomi this time impacting also the new characters as they are bereaved of their husbands, Naomi’s sons.[/SIZE]

[SIZE=12pt]c. Yahweh’s restoration from famine (1:6-7)[/SIZE]

[SIZE=12pt] 1:6-7 Naomi decides to return to the land of her heritage taking with her the daughters she inherited from the land. Her decision is based upon the lifting of the famine. As the text illustrates, “the Lord had visited His people in giving them food.” This portion of the Scripture demonstrates the providence of God in both the lifting of the famine and the unification of Naomi with her daughters.[/SIZE]

[SIZE=12pt]d. Naomi’s blessing and chesed introduced along with gaal suggested (1:8-9)[/SIZE]

[SIZE=12pt] 1:8 Naomi instructs the daughters to go back to Moab, each to their mother’s house. Within this she blesses them asking that the LORD (YHVH) deal kindly (chesed) with them as they have with the dead and her. This begins the theme of chesed. It is a covenant term, wrapping up in itself all the positive attributes of God: love, covenant faithfulness, mercy, grace, kindness, loyalty. In short, it refers to acts of devotion and lovingkindness that go beyond the requirements of duty.1 Also the name of God chosen by Naomi reflects the covenantal God of Israel.[/SIZE]
[SIZE=12pt] 1:9 The blessing continues with the petition of rest in the house of their husbands from the LORD. (YHVH) Naomi asked that God would give each of them a place of rest with another husband.2 This is the first suggestion and the introduction of redemption. For the time period, it was a most difficult position for a woman to be a widow as the man provided security or rest.[/SIZE]

[SIZE=12pt]e. First rebuttal and response (1:10-13)[/SIZE]

[SIZE=12pt] 1:10 The women refuse to comply with Naomi’s instruction to return to Moab, stating, “we will surely return with you to your people.” Scholars have commented this is possibly a near eastern tradition to first refuse to separate. Either way it is remarkable the love displayed by the women for their mother-in-law, that they refuse to leave her to return to their homeland and people.[/SIZE]
[SIZE=12pt] 1:11 Naomi responds to the refusal telling them again to return giving the argument she has no more sons to marry. Here the levirate marriage is referred to through the rhetorical questions, “Why should you go with me? Have I yet sons in my womb, that they may be your husbands?”[/SIZE]
[SIZE=12pt] 1:12 Naomi for the third time instructs the women to return continuing the initial argument.[/SIZE]
[SIZE=12pt] 1:13 Naomi makes the case that it is ridiculous for them to think she might have sons being she is past the age of bearing children and that they would wait the time for them to grow. Then she makes the statement “for it is harder (more bitter) for me than for you” In this the author plants the seed for an allusion with the term “bitter” (1:20) Also the providence of the LORD (YHVH) is referred to, “for the hand of the Lord has gone forth against me.”[/SIZE]

[SIZE=12pt]f. Ruth’s loyalty or chesed to Naomi (1:14-18)[/SIZE]

[SIZE=12pt] 1:14 The women weep again and Orpah departs, yet Ruth clings to Naomi being adamant in her chesed for her mother-in-law.[/SIZE]
[SIZE=12pt] 1:15 Naomi instructs Ruth for a fourth time to return citing now that her sister-in-law had left.[/SIZE]
[SIZE=12pt] 1:16-17 Ruth makes a moving and demanding plea to Naomi, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the Lord do to me, and worse, if anything but death parts you and me.” In a poetic fashion Ruth assumes the role of a servant and makes a covenant with Naomi with Yahweh as the enforcer of the covenant. Her love for her mother-in-law is so great she will have nothing but death separate her. In her references to God the term Elohim is used. In the case of LORD it is the covenant God of Israel. (YHVH) This is a continuation of the chesed of Ruth.[/SIZE]
[SIZE=12pt] 1:18 Naomi concedes an ceases to speak of the matter.[/SIZE]

[SIZE=12pt]g. Return to Bethlehem (1:19)[/SIZE]

[SIZE=12pt] 1:19 Naomi and Ruth come to the city of Bethlehem and the city is stirred because of them. The people of the city come to inquire the identity of the new comers. Recognizing her they ask, “Is this Naomi?”[/SIZE]

[SIZE=12pt]h. Naomi’s plight and bitterness (1:20-21)[/SIZE]

[SIZE=12pt] 1:20 Naomi replies to the question revealing her anguish. She said to them, “Do not call me Naomi” which in the Hebrew dialect means pleasant, “call me Mara, for the Almighty has dealt very bitterly with me.” Mara in the Hebrew means bitter. This shift in her name reflects the shift in her disposition and attitude. Within this self-description Naomi makes another inference to the sovereignty of God through the use of the term Shaddai or Almighty. This term speaks to the authority and power of God. [/SIZE]
[SIZE=12pt] 1:21 Naomi again allows for the authority of God to be witnessed in human affairs. As Job has testified, “Naked I came from my mother’s womb, and naked I shall return there. The Lord gave and the Lord has taken away. Blessed be the name of the Lord.” Naomi attributes her affliction to Yahweh. In this phrase both the name YHVH and the title Shaddai are used continuing the theme of providence.[/SIZE]


[SIZE=12pt]II. [/SIZE][SIZE=12pt]Beginning of Hope (1:22-2:23)[/SIZE]​

[SIZE=12pt] With two of the main characters and the crisis fully established, the narrative shifts now to resolution. The themes of providence and chesed are introduced and rooted throughout the Scripture. Now a beginning of hope will develop while the theme of gaal or redemption will be fleshed out. The third main character Boaz is introduced and his kindness or chesed is also displayed.[/SIZE]


[SIZE=12pt]a. Hope in the new setting (1:22-2:2)[/SIZE]
[SIZE=12pt] 1:22 The new setting now allows for Naomi and Ruth to now become settled in the land. The author stresses in this verse the fact that Ruth is a Moabitess. Also the timing of the beginning of the barley harvest is accounted again pointing to providence.[/SIZE]
[SIZE=12pt] 2:1 Boaz is introduced in the narrative as a kinsman of Naomi’s husband and a wealthy or mighty and valiant man. His relation is solidified through the description, “of the family of Elimelech”. This introduces the theme of redemption.[/SIZE]
[SIZE=12pt] 2:2 Ruth requests of Naomi to be able to go and glean during the harvest time. This was a practice that was ordered through the Law to be allowed. (Leviticus 19:9-10) Naomi grants her request. Again the reader is reminded Ruth is a Moabitess.[/SIZE]

[SIZE=12pt]b. Ruth’s chance chanced (2:3)[/SIZE]

[SIZE=12pt] 2:3 Here the author uses a play on words that could be translated, “her chance chanced upon the portion of the field belonging to Boaz, who was of the family of Elimelech.” With the prior introduction of Boaz and this word play the author is directing again to the hand of God in the activity of Ruth’s decision of which field to glean from.[/SIZE]

[SIZE=12pt]c. Boaz takes notice of Ruth (2:4-7)[/SIZE]

[SIZE=12pt] 2:4 The word behold (hinneh) is used in the text showing Boaz’s arrival and expressing a more than chance appearance. He greets the workers with the phrase, “May the LORD be with you” displaying his concern for both God and his workers, chesed. The reapers respond with the greeting, “May the LORD bless you”.[/SIZE]
[SIZE=12pt] 2:5 Boaz inquires of the head reaper of Ruth.[/SIZE]
[SIZE=12pt] 2:6 The reaper responds referring to Ruth as a Moabitess who has returned with Naomi, again reminding the reader of foreign nature of Ruth.[/SIZE]
[SIZE=12pt] 2:7 Recounting the request made by Ruth and disclosing her current situation, the head reaper informs Boaz all of the occasion dealing with Ruth.[/SIZE]

[SIZE=12pt] d. Boaz’s chesed and acknowledgment of Ruth’s chesed (2:8-11)[/SIZE]

[SIZE=12pt] 2:8-9 Boaz instructs Ruth in the manner of her activities and dealings with her gleaning referring to her as daughter. In this she is to stay in the field with his maids and not leave for a different field. He assures Ruth of her safety with his maids and permits her to drink from their vessels of water. All of this is an exemplary act of kindness, chesed.[/SIZE]
[SIZE=12pt] 2:10 Ruth is overwhelmed through Boaz’s hospitality and falls to her face. She has been referred to as daughter even though she is a Moabitess, she has been given a status of at least equality with the Jewish women as she is not to be harassed, and she is allowed to drink from the same vessels of the other servants, all while being a Moabitess. This prompts her question, “Why have I found favor…since I am a foreigner?” [/SIZE]
[SIZE=12pt] 2:11 Boaz’s response is of kindness rewarding kindness, chesed for chesed. All that Ruth had done for Naomi had been reported to Boaz, and Ruth’s sojourning in a foreign land for the love and respect of Naomi moved Boaz to respect Ruth’s character.[/SIZE]

[SIZE=12pt]e. Boaz’s blessing and continued favor for Ruth (2:12-16)[/SIZE]

[SIZE=12pt] 2:12 Boaz blesses Ruth requesting the blessing of the LORD. (YHVH) Boaz makes two references to the covenantal name of God reassures Ruth that this is the God of Israel. It is then stated, “under whose wings you take refuge”. Within this context Boaz is displaying a great confidence in the covenantal God of Israel as well as acknowledging the providence of Yahweh. It is this land Ruth has come to, where Boaz proclaims Yahweh’s rain and authority.[/SIZE]
[SIZE=12pt] 2:13 Ruth acknowledges Boaz’s chesed despite the fact she is a foreigner. Boaz displayed kindness through his words and actions speaking to the heart of Ruth.[/SIZE]
[SIZE=12pt] 2:14 During the meal Boaz continued to stretch out kindness to Ruth through not only allowing her to eat, but allowing her to eat in the company of the fellow reapers, and being able to dip her bread from the vinegar, thus formally establishing equality with the fellow reapers. Serving her roasted grain to the point of satisfaction and even allowing for excess Boaz again overstepped his requirement of hospitality.[/SIZE]
[SIZE=12pt] 2:15-16 Boaz instructs his servants at Ruth’s departure again not to insult her solidifying Ruth’s accepted status in the eyes of Boaz. Then Boaz gives final instruction to his servants to purposely pull out some grain for Ruth to glean from, reminding them not to rebuke her. Boaz exemplifies a measure of chesed not required nor expected of him for a Moabitess nonetheless counter to the culture of his day.[/SIZE]

[SIZE=12pt]f. Ruth’s return and recounting to Naomi (2:17-19)[/SIZE]

[SIZE=12pt] 2:17-18 Ruth completes her day’s labor and she returns to Naomi. She gives Naomi the portion of food she had after she had leftover.[/SIZE]
[SIZE=12pt] 2:19 Naomi inquires of Ruth where she worked in the mind of blessing the land owner. Ruth reveals to Naomi it is Boaz’s field. [/SIZE]

[SIZE=12pt]g. Naomi’s blessing to Boaz and admittance of Yahweh’s chesed (2:20)[/SIZE]

[SIZE=12pt] 2:20 Naomi requests the blessing of the LORD (YHVH) and describes how God has not withdrawn His chesed from the living, meaning herself and Ruth, and the dead. This verse could be seen as the apex of the chapter of hope, and the final end to Naomi’s bitterness. Further hope is established in the description of Boaz as a close relative indeed a gaal or redeemer. Here the idea of redemption is realized. Until now only the need is explicitly expressed.[/SIZE]

[SIZE=12pt]h. Continuing of the harvest (2:21-23)[/SIZE]

[SIZE=12pt] 2:21 Ruth exclaims to both of their comfort that Boaz has instructed her to continue close to his servants throughout the full harvest time.[/SIZE]
[SIZE=12pt] 2:22 Naomi agrees with Boaz’s instruction and also warns of Ruth’s safety through the clause, “so others do not fall upon you in another field.”[/SIZE]
[SIZE=12pt] 2:23 Ruth obeys the instruction of Boaz and Naomi completing the barley and wheat harvests.[/SIZE]


[SIZE=12pt]III. [/SIZE][SIZE=12pt]The Redemption to Blessing Process (3:1-4:15)[/SIZE]​
[SIZE=12pt] Boaz has determined to make of himself a good host through showing extraordinary hospitality and chesed to Ruth the Moabitess. The time of the harvest has ended and the opportunity for redemption is on the horizon for the two widows. Plotting unfolds to marriage and blessing with the themes of providence, redemption, and loving-kindness fully expressing themselves in Yahweh and the closing of the historiographical short story section of the book.[/SIZE]

[SIZE=12pt]a. The plan (3:1-5)[/SIZE]

[SIZE=12pt] 3:1 Naomi articulates her plan of redemption for Ruth. Looking to the idea that it is her responsibility to find security for Ruth, she initializes the unfolding of her scheme.[/SIZE]
[SIZE=12pt] 3:2 Naomi reminds Ruth of Boaz their kinsman and his presence at the threshing floor for the threshing of barley.[/SIZE]
[SIZE=12pt] 3:3 Ruth is instructed to wash herself, anoint herself with oil, and put on her best clothes to attend the event. Ruth is also instructed to not interact with Boaz until he has finished his feasting to the full.[/SIZE]
[SIZE=12pt] 3:4 Naomi instructs Ruth to be aware where Boaz goes to fall asleep at, to uncover his feet, and to lie down at his feet awaiting Boaz’s instructions. The uncovering of the feet and lying there was most likely a gesture of interest, not to be though of as an indecent act. Boaz’s esteemed character was already established as was Ruth’s.[/SIZE]
[SIZE=12pt] 3:5 Ruth agrees to act in obedience.[/SIZE]

[SIZE=12pt]b. Enactment of the plan (3:6-9)[/SIZE]

[SIZE=12pt] 3:6 Ruth acts in compliance to the plan.[/SIZE]
[SIZE=12pt] 3:7 Boaz finishes his feast and sleeps at the head of the grain whereas Ruth follows, uncovers his feet, and lies down.[/SIZE]
[SIZE=12pt] 3:8-9 Boaz is startled by Ruth’s presence and asks her identity. Again the term (hinneh) is used describing the shocking condition of Boaz of a woman at his feet. Ruth reveals her identity and requests Boaz cover her with his covering because he is a redeemer. This again should not be seen as an indecent request. In the phrase the corner of your garment the word “corner” is ḵānāp̱, which is translated “wing” in 2:12. She used a poetic image that had its source in the blessing that Boaz had given her. 3[/SIZE]

[SIZE=12pt]c. Boaz claims greater chesed in Ruth’s act (3:10-11)[/SIZE]

[SIZE=12pt] 3:10 Boaz is overjoyed to receive the proposition by Ruth. He expresses that her current chesed she is expressing to Boaz is greater than what was expressed to Naomi due to him being an older man. [/SIZE]
[SIZE=12pt] 3:11 Boaz exclaims that Ruth’s reputation precedes her throughout the city as a woman of excellence. He says he will do whatever she asks and not to fear. This assures Ruth’s vulnerability and eases her tensions of rejection.[/SIZE]

[SIZE=12pt] d. Another kinsman and a promise (3:12-13)[/SIZE]

[SIZE=12pt] 3:12 Boaz discloses to Ruth that he is not able to redeem her just yet as there is another relative that has rightful authority before him.[/SIZE]
[SIZE=12pt] 3:13 Boaz tells Ruth to remain with him through the night, and if the closer relative decides to redeem her that good, yet he promises to redeem her if the other will not. He says as the LORD (YHVH) lives, he will redeem her.[/SIZE]

[SIZE=12pt]e. Ruth’s return and recounting to Naomi (3:14-18)[/SIZE]

[SIZE=12pt] 3:14 Ruth stays at his feet until the morning as instructed and gets up early in the morning. Boaz gives instruction to those who remain, “Let it not be known that the woman came to the threshing floor.” [/SIZE]
[SIZE=12pt] 3:15 Boaz gives six measures of barley for Ruth to carry in her cloak, and she leaves.[/SIZE]
[SIZE=12pt] 3:16 Ruth returns to Naomi and discloses the events of the evening.[/SIZE]
[SIZE=12pt] 3:17 Ruth gives the barley to Naomi. [/SIZE]
[SIZE=12pt] 3:18 Naomi tells Ruth to wait to see the final outcome. She is certain Boaz will be swift in settling the matter of redemption once and for all. She is also now certain the redemption will come about.[/SIZE]

[SIZE=12pt] f. The legal process (4:1-12)[/SIZE]

[SIZE=12pt] This section deals with the legal transaction of the assumption of land and the levirate obligation to Ruth. Within this Boaz gathers those necessary within the gate of the city and makes his case. The case is settled with all respective parties.[/SIZE]

[SIZE=12pt] i. [/SIZE][SIZE=12pt]The meeting and gathering in the gate (4:1-2)[/SIZE]
[SIZE=12pt] 4:1 Boaz goes to the gate and waits for the closest relative to Ruth to arrive. He sits him down upon his entrance.[/SIZE]
[SIZE=12pt] 4:2 Boaz then gathers ten elders of the city and brings tem to the gate so the legal matter could be discussed.[/SIZE]
[SIZE=12pt] ii. [/SIZE][SIZE=12pt]Boaz presents the case and land (4:3-4a)[/SIZE]
[SIZE=12pt] 4:3 Boaz makes the issue of the land known, Naomi must sell it.[/SIZE]
[SIZE=12pt] 4:4a Boaz then tells the closer kinsman to purchase it, for if not he is interested in purchasing it for himself.[/SIZE]
[SIZE=12pt] iii. [/SIZE][SIZE=12pt]Kinsman accepts (4:4b)[/SIZE]
[SIZE=12pt] 4:4b The kinsman says he will purchase the land.[/SIZE]
[SIZE=12pt] iv. [/SIZE][SIZE=12pt]Boaz includes Ruth in the case (4:5)[/SIZE]
[SIZE=12pt] 4:5 Boaz reminds the kinsman of his levirate duty to Ruth that is conjoined to the purchase of land. [/SIZE]
[SIZE=12pt] v. [/SIZE][SIZE=12pt]The kinsman declines (4:6-8)[/SIZE]
[SIZE=12pt] 4:6 The kinsman decides to forfeit his right to the land due to the levirate obligation. He claims it would ruin his own inheritance. The levirate marriage obligation works in Boaz’s favor, thereby allowing him to redeem Ruth.[/SIZE]
[SIZE=12pt] 4:7-8 The legal transaction was finalized with the removal of the sandal of the closer kinsman. The passing of the sandal symbolized Boaz’s right to walk on the land as his property (cf. Deut. 1:36; 11:24; Josh. 1:3; 14:9)4 [/SIZE]
[SIZE=12pt] vi. [/SIZE][SIZE=12pt]Boaz makes claim to redemption (4:9-10)[/SIZE]
[SIZE=12pt] 4:9-10 Boaz calls to witness the event and the purchase of the land from Elimelech and his two sons. Boaz also makes known his new to be wife, Ruth the Moabitess, thereby fulfilling the levirate obligation to Mahlon. [/SIZE]
[SIZE=12pt] vii. [/SIZE][SIZE=12pt]The blessing of the elders (4:11-12)[/SIZE]
[SIZE=12pt] 4:11-12 The elders proclaim their witness to the legal transaction. From here they call for the Lords blessings. They seek progeny for Boaz and Ruth similar to Rachel and Leah, wives of Israel. They bless him with power in Ephrathah, another name for Bethlehem, and that he become famous also. Referencing Perez views a levirate son and also Boaz’s clan ancestor. Their blessing will be fulfilled by the Lord through the following seed of Obed through unto the Messiah ultimately making the blessing prophetic in nature.[/SIZE]

[SIZE=12pt]g. The marriage and birth through Yahweh’s providence (4:13)[/SIZE]

[SIZE=12pt] 4:13 Boaz marries Ruth and consummates the marriage resulting in a child, a boy. The LORD (YHVH) is said to have enabled Ruth to conceive, again pointing to the providence of God. Firstly Ruth did not bear children from her marriage with Mahlon, yet she bears a son with Boaz.[/SIZE]

[SIZE=12pt]h. The women tell of Yahweh’s chesed in Naomi’s redemption and restoration and of Ruth’s chesed (4:14-15)[/SIZE]

[SIZE=12pt] 4:14 The women speak to Naomi of the LORD (YHVH) in that He is blessed because he has given her a redeemer. Even though Boaz marries Ruth, neither abandon Naomi thereby she is redeemed in the marriage also. God’s chesed is what restores Naomi. They also bless Boaz that his name become famous in Israel.[/SIZE]
[SIZE=12pt] 4:15 Their blessing calls for Boaz to be a restorer and sustainer of life through the chesed of Ruth and her giving birth to a son. Ruth is said to be better to Naomi than seven sons, a high compliment. Naomi has now been restored to full completing the cycle again similar to Job. (Job 42:10) She went out full, yet the Lord brought her back empty, only to fill her again. [/SIZE]

[SIZE=12pt]i. The child is named and his line is distinguished (4:16-17)[/SIZE]

[SIZE=12pt] 4:16-17 Naomi becomes the nurse for the child. The women name the child Obed meaning servant, stating, “A child has been born to Naomi”. Obed’s generations give way to Jesse, who is the father of David future king of Israel.[/SIZE]



[SIZE=12pt]IV. [/SIZE][SIZE=12pt]The Genealogy and Epilogue (4:18-22)[/SIZE]​

[SIZE=12pt] The final section of the Book of Ruth ends with a genealogy, which serves as an epilogue for the narrative. This genealogy begins with Perez, includes Boaz, and concludes with David the future king of Israel. [/SIZE]



[SIZE=12pt]References:[/SIZE]
[SIZE=11pt][1][/SIZE] Block, D. I. (1999). Judges, Ruth (Vol. 6, pp. 633–634). Nashville: Broadman & Holman Publishers.
2,3,4 Reed, J. W. (1985). Ruth. (J. F. Walvoord & R. B. Zuck, Eds.)The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books.


[SIZE=12pt] The purpose of the Book of Ruth is to encourage Israel to remain loyal to Yahweh who displays providence and chesed over and for the Israelites while also presenting the roots of the Davidic line. The Israelites are given examples of individuals who display a high moral standard and a depth in character that is inspiring. In particular Ruth’s loyalty to Naomi and moving speech is some of the most powerful words within the whole of Scripture. (1:14-18) The Israelites are shown the divine providence of God throughout what seem mundane conditions of life, yet God’s sovereign hand is clearly at work. Examples of loyalty, kindness, hospitality, and love, in a word chesed, are displayed through the two supporting characters Ruth and Boaz. The theological ideals that are mainly expressed are Yahweh’s providence and chesed. [/SIZE]
[SIZE=12pt] Relating to the major theme of the Old Testament theology, “The self-disclosure of Yahweh to man through the Abrahamic covenant with a view to the promised Seed (Christ) in which He will establish a kingdom resulting in the recognition and praise of His eternal glory(1)" the book’s purpose directly coincides. The genealogy of the Davidic line that leads to the Kingdom era and eventually the Christ is presented. Yahweh’s chesed and providence are stressed and displayed throughout the narrative. [/SIZE]

(1) Reference Dr. John McLean


[SIZE=14pt]1. The promised Seed[/SIZE]

[SIZE=12pt]Contained in the Book of Ruth is the narrative and genealogy of the roots of the Davidic line that eventually culminates in the promised Seed of Abraham, Jesus of Nazareth. (4:18-22) Tamar bears Perez through a levirate obligation (Genesis 38) whereas Ruth the Moabitess also conceives Obed in a levirate marriage continuing the line. (4:13) Obed fathers Jesse who fathers David, the future king of Israel. (4:16-17) Interesting within this narrative is Yahweh’s providential retrieval of Ruth from Moab, who proves to be an outstanding woman of character, to add to the future royal line. Introducing this Moabitess displays God’s grace and inclusion of gentiles into the lineage of Jesus. While some may argue Tamar was gentile, the text is silent regarding Tamar’s ethnic background. Throughout the book God shows His great lengths He will go to preserve and continue the line that will eventually fulfill the promised Seed. [/SIZE]

[SIZE=14pt]2. The election and separation of man by Yahweh[/SIZE]

[SIZE=12pt] The Book of Ruth opens with a particular event that shapes the whole of the historiographical short story, a famine in the land of Judah. (1:1) From this event certain Jews sojourn in the foreign land of Moab where the family suffers the loss of their patriarch Elimelech, while the remaining men to take on wives from the land who remain barren. These men also pass leaving only the women to fend for themselves. (1:3-5) Naomi returns with her daughters to her homeland after the lifting of the famine that drove the family out. (1:6-7) As Orpah returns to Moab at Naomi’s request, Ruth refuses and stays to care for her widowed mother-in-law; a peculiar decision for a woman of her day. (1:14-18) As the text illustrates Ruth’s chance chanced her upon the field of Boaz for her to glean from. (2:3) Yahweh’s providence drew Ruth from the land of Moab to unite her with Boaz whose union brought fourth the royal line that eventually led to the Christ. (4:18-22) [/SIZE]

[SIZE=14pt]3. The covenantal love of Yahweh[/SIZE]

[SIZE=12pt] Throughout the Book of Ruth a continual theme of chesed is illustrated. Within this the supporting characters Boaz and Ruth display chesed various times throughout the narrative. (see commentary) Naomi prays for Yahweh’s chesed upon her Moabitess daughter-in-laws. (1:8-9) The women speak of Yahweh’s chesed through providing Naomi a redeemer, a son, and Ruth who is greater than seven sons to her. (4:14-15) Yahweh shows His chesed through the lifting of the famine (1:6-7), through the remembering of the living and dead (1:8-9; 2:20), through His directing of Ruth to Boaz’s field (2:3), through His direction to the Israelites concerning foreigners resulting in Boaz’s hospitality (Deuteronomy 10:19), through providing a redeemer for Naomi and Ruth (4:14-15), through enabling Ruth to conceive (4:13) continuing the line of an ultimate Redeemer in the person of the Messiah fulfilling His promise to Abraham. (4:18-22) [/SIZE]

[SIZE=14pt]4. The sovereignty of Yahweh[/SIZE]

[SIZE=12pt]Yahweh’s sovereignty is illustrated throughout the Book of Ruth in various position beginning with the first verse and the famine in the land. (1:1) With the lifting of the famine God’s sovereign hand is seen. (1:6-7) Within this also the deaths of the men who sojourned in the land of Moab can be seen as God’s providence. The uniting of Ruth and Naomi through the marriage of Mahlon and Ruth is providential. (1:3-5) The fact that God did not bless Ruth with a child in her first marriage yet did bless her in the second marriage speaks to Yahweh’s sovereignty. (4:13) The condition under which Ruth happened upon the land of Boaz the text infers God’s intervention. (2:3) Boaz coming to the field as an older unmarried man and taking notice of Ruth speaks to God’s sovereignty. (2:4-7) The next of kin declining the levirate responsibility along with God enabling Ruth to bear a son also speak to God’s hand in the affairs of men. (4:6-8; 4:13) The entire book of Ruth describes how God’s sovereign rule maintains the line that brings about royalty and ultimately salvation for those who believe. [/SIZE]

[SIZE=14pt]5. The judgment of Yahweh[/SIZE]

[SIZE=12pt]Beginning with the first verse in the Book of Ruth we see the results of Yahweh’s judgments. As the text states there was a famine in the land. (1:1) This famine speaks to the spiritual condition of the people of the land at that time due to the ‘blessings and curses’ promised by God. (Leviticus 29:19-20, Leviticus 25:18-19) Also within the time period, the time of the judges, it is known that “In those days there was no king in the land of Israel. Everyone did what was right in his own eyes. (Judges 21:25) With this context we can be assured it was through Yahweh’s judgment the famine was in the land. It can also be argued the deaths of the men who sojourned in the land of Moab (1:3-5) was a result of Yahweh’s judgment, although this is a more difficult case to make. Finally we know from Naomi’s account she felt the Almighty brought calamity upon her in judgment as he has testified against her. (1:21) [/SIZE]

[SIZE=14pt]6. The redemption of Yahweh[/SIZE]

[SIZE=12pt]Redemption is a theme throughout the book of Ruth that presents its need early on and comes into focus at the beginning of chapter three. Naomi alludes to the need for redemption during her argumentation for separation where Orpah concedes. (1:10-13) The author also alludes Boaz as a redeemer in his introduction, (2:1) yet it is at the end of the harvest and on the threshing floor where the idea culminates. (3:13) Even though Boaz is the instrument Yahweh uses for the redemption of Naomi and Ruth, God is accredited the provision. (4:14-15) Yahweh can also be viewed as the redeemer from the famine in Judah. (1:6-7) God is the Redeemer for Israel (Deuteronomy 7:8), and especially for those who believe in the person of Christ (Luke 1:67-69) who’s linage is traced in the book. (4:16-17) [/SIZE]

[SIZE=14pt]7. The blessings of Yahweh[/SIZE]

[SIZE=12pt]All blessings flow through Yahweh. The first blessing that occurs in the Book of Ruth is the relief from famine with prospect for a good harvest. (1:6-7) We see Naomi seeking the LORD’S blessings for Orpah and Ruth before she requests they return to their homeland. (1:8-9) Boaz and his reapers greet each other with Yahweh’s blessings towards each other. (2:4) Boaz requests the blessing of the LORD for Ruth for the kindness she has shown to Naomi. (2:12) Naomi requests the blessing of the LORD for Boaz for the kindness he has shown to Ruth and ultimately her also. (2:20) The elders seek God’s blessing for Boaz and Ruth through children and a famous name in Bethlehem. (4:20) The women speak of how Yahweh blessed Naomi through Boaz’s redemption of her and through the birth of a child by Ruth. (4:14-15) We can also see the blessing of the Christ through the Davidic line. (4:16-17)[/SIZE]