Ruth

Introduction

Ruth stands as a brilliant gem set against the dark backdrop of the Judges period—a story of covenant loyalty, divine providence, and redemptive love. While Judges chronicles Israel's repeated apostasy and moral decline, Ruth presents the quiet faithfulness of obscure individuals who lived according to God's covenant even when 'every man did that which was right in his own eyes.' This short yet profound book follows a Moabite widow who chooses to embrace Israel's God and finds redemption through a kinsman-redeemer named Boaz, demonstrating that God's grace extends beyond ethnic Israel to all who trust in Him.

The book's literary artistry is exquisite—four symmetrical chapters moving from emptiness to fullness, from famine to harvest, from death to life, from bitter sorrow to overflowing joy. Naomi arrives in Bethlehem empty-handed, having lost her husband and both sons in Moab; the book concludes with her arms full, holding a grandson who would become grandfather to King David. This transformation occurs not through dramatic miracles but through the quiet providence of God working through ordinary people making faithful choices—a woman gleaning in a field, a man showing kindness to a foreign widow, a community honoring its covenant responsibilities.

Theologically, Ruth develops the crucial concept of the kinsman-redeemer (Hebrew: go'el)—a near relative who had both the right and responsibility to redeem family members from distress and preserve the family line and inheritance. This Old Testament institution provides one of Scripture's richest pictures of Christ's redemptive work. Just as Boaz willingly took upon himself the responsibility to redeem Ruth and restore Naomi's inheritance, Christ became our kinsman through incarnation to redeem us from sin and death.

Ruth's inclusion in the Messianic genealogy—a Gentile woman, a Moabitess from a nation cursed and excluded from Israel's assembly—powerfully demonstrates that God's salvation extends to all peoples through faith. Her presence in the lineage of David and ultimately of Jesus Christ (Matthew 1:5) anticipates the gospel's proclamation to all nations and validates Paul's later teaching that in Christ there is neither Jew nor Gentile, for all are one in Him.

Book Outline

• Tragedy in Moab (1) — Naomi's losses and Ruth's commitment
• Providence in the Field (2) — Ruth gleans in Boaz's field
• Proposal at the Threshing Floor (3) — Ruth appeals to Boaz as kinsman-redeemer
• Redemption at the Gate (4) — Boaz redeems Ruth, their marriage, and Obed's birth

Key Themes

• Covenant Loyalty (Hesed) in Human Relationships: The Hebrew word 'hesed'—often translated as 'lovingkindness,' 'mercy,' or 'loyal love'—appears repeatedly in Ruth, describing both God's character and the actions of faithful people. Ruth's commitment to Naomi ('thy people shall be my people, and thy God my God'), Boaz's kindness to Ruth ('the LORD recompense thy work'), and Naomi's prayer for her daughters-in-law all exemplify hesed. This loyal, covenant love goes beyond duty to self-sacrificial devotion. It reflects God's own faithful love toward His people and provides a model for human relationships.
• God's Hidden Providence in Ordinary Events: Unlike Judges with its dramatic divine interventions, Ruth reveals God working quietly through seemingly chance occurrences and human choices. Ruth 'happened' to glean in Boaz's field; Boaz 'happened' to come from Bethlehem that day; the nearer kinsman 'happened' to be unable to redeem. Yet the book's structure reveals these 'coincidences' as divine orchestration. God's name appears twenty-three times, yet He never speaks or acts overtly. This demonstrates that God's providence operates constantly, even when His hand is invisible, working through ordinary people making faithful decisions to accomplish extraordinary purposes.
• The Kinsman-Redeemer Concept: The go'el (kinsman-redeemer) was a near relative who had both the right and responsibility to redeem a family member from slavery, poverty, or distress, and to preserve the family inheritance. The redeemer had to be: (1) a near relative, (2) able to pay the redemption price, and (3) willing to redeem. Boaz fulfilled all three requirements, taking Ruth as his wife to preserve Elimelech's name and inheritance. This Old Testament institution provides Scripture's most complete picture of Christ's redemptive work—He became our kinsman through incarnation, possessed the resources to redeem us, and willingly chose to pay sin's price with His own blood.
• Inclusion of Gentiles in God's Redemptive Plan: Ruth's presence in David's genealogy and ultimately in Christ's lineage demonstrates that God's covenant promises extend beyond ethnic Israel to all who trust in Him. Ruth was a Moabitess—from a nation born of Lot's incestuous relationship, cursed by God, and excluded from Israel's assembly to the tenth generation (Deuteronomy 23:3). Yet through faith and covenant loyalty, she was not only accepted into Israel but became an ancestress of the Messiah. This anticipates the gospel's reach to all nations and validates that salvation has always been by grace through faith, not by ethnic privilege or human achievement.
• From Emptiness to Fullness: Redemption and Restoration: The book traces Naomi's transformation from bitter emptiness to joyful fullness, accomplished through redemption. She departed Bethlehem full—with husband and sons—and returned empty, having lost everything. Yet God redeemed her losses through Ruth's loyalty and Boaz's kindness, restoring not only her material well-being but her hope and joy. The women of Bethlehem declared that Ruth was 'better to thee than seven sons,' and Naomi's arms that once were empty now held a grandson. This movement from desolation to restoration, from curse to blessing, from death to life, mirrors the gospel's transformation of believers from spiritual poverty to abundant life in Christ.
• Faithfulness in Difficult Circumstances: Ruth, Naomi, and Boaz each demonstrate faithfulness to God's covenant despite difficult circumstances. Ruth chose loyalty over security, accompanying her mother-in-law to a foreign land with uncertain prospects. Naomi, despite her bitterness, continued to invoke God's blessing on others and instructed Ruth in the ways of the covenant. Boaz consistently honored God's law, showing integrity in business, compassion to the poor, moral purity with Ruth, and careful observance of redemption rights. The book demonstrates that covenant faithfulness is possible even in dark times, and that God honors those who honor Him—not necessarily with immediate prosperity but with incorporation into His eternal purposes.

Key Verses

And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me.

The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.

And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.

And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.

And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. I went out full and the LORD hath brought me home again empty.

And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.

Historical Context

The events occurred 'in the days when the judges ruled' (1:1), placing the narrative during the turbulent period between Joshua's death and the establishment of the monarchy (approximately 1150-1100 BC). While Judges presents this era as characterized by repeated apostasy and moral chaos, Ruth reveals that godly covenant faithfulness persisted among ordinary people even during dark times. The book demonstrates that not all Israel abandoned the LORD—there remained a faithful remnant who honored God's law and lived according to His covenant.

Bethlehem ('house of bread') faced famine—an ironic detail given the town's name—causing Elimelech's family to sojourn in Moab, Israel's traditional enemy descended from Lot's incestuous relationship with his daughter (Genesis 19:30-38). Moab had been cursed and excluded from Israel's assembly to the tenth generation (Deuteronomy 23:3), making Ruth's eventual inclusion in Israel and David's lineage all the more remarkable. The famine may have been one of the divine judgments described in Judges, sent to call Israel to repentance.

The story illustrates two important Old Testament institutions: the levirate marriage custom (Deuteronomy 25:5-10), where a brother-in-law married his deceased brother's widow to preserve the family name and inheritance; and the kinsman-redeemer (go'el) responsibility, where a near relative had both the right and duty to redeem family members from slavery or poverty and to redeem family property that had been sold. Boaz's actions demonstrated both institutions working together to provide for Ruth and preserve Elimelech's family line.

Ruth became the great-grandmother of King David, making her an ancestress of Christ. The book was likely written during the early monarchy, possibly by Samuel, to validate David's lineage and demonstrate God's providential preparation of Israel's greatest king through the faithfulness of ordinary people.

Literary Style

Ruth is a masterpiece of Hebrew narrative art—compact, symmetrical, and perfectly crafted. The book's four chapters form a symmetrical structure moving from emptiness to fullness, from famine to harvest, from death to life, from bitter sorrow to overflowing joy. Chapter 1 presents the problem (death, loss, emptiness); chapters 2-3 develop the solution through providence and initiative; chapter 4 resolves everything through redemption and restoration. The literary artistry is exquisite yet unpretentious, telling a simple story with profound theological depth.

Key words and themes weave throughout the text creating literary unity: 'return' (shub—appearing twelve times in chapter 1 alone), 'rest' (the security of marriage), 'wings' (divine and human protection), 'redeem' and 'kinsman,' 'empty' and 'full,' 'kindness/lovingkindness' (hesed). These repeated terms bind the narrative together and emphasize its central themes.

Dialogue dominates the narrative, revealing character with remarkable economy. The author shows rather than tells—we learn Ruth's character through her actions and words to Naomi, Boaz's integrity through his instructions to his workers, Naomi's faith journey through her evolving prayers and advice. The narrative technique is subtle yet powerful, allowing the story to unfold naturally while guiding readers to theological conclusions.

The story's placement in the Hebrew Bible varies: in the English order (following the Septuagint), it appears with the historical books after Judges; in the Hebrew Bible, it belongs among the Writings (Ketuvim) as one of the five Megilloth (scrolls), read publicly at the Feast of Weeks (Shavuot/Pentecost) because the story occurs during the barley and wheat harvests celebrated at that festival. This liturgical use reinforced Ruth's theological significance for Israel's worship life.

Theological Significance

Ruth makes crucial theological contributions to biblical revelation. First, it demonstrates that God's covenant mercy extends beyond ethnic Israel to all who trust in Him. Ruth the Moabitess—from a cursed nation excluded from Israel's assembly—found full acceptance, redemption, and inclusion in the Messianic line through faith and covenant loyalty. This anticipates the gospel's proclamation to all nations and validates Paul's teaching that in Christ there is neither Jew nor Greek (Galatians 3:28). Salvation has always been by grace through faith, not by ethnicity or works.

Second, the book develops the kinsman-redeemer concept, providing one of Scripture's richest types of Christ's redemptive work. The go'el had to be: (1) a near kinsman, (2) able to redeem (possessing the necessary resources), (3) willing to redeem (choosing to take responsibility). Boaz fulfilled all three requirements; Christ does so perfectly. He became our kinsman through incarnation, possessed the resources to redeem us through His sinless life and substitutionary death, and willingly chose to pay sin's price rather than leaving us in bondage. The kinsman-redeemer theology of Ruth finds its ultimate expression in Christ.

Third, Ruth reveals God's hidden providence working through ordinary events and faithful human choices. Unlike Judges with its dramatic divine interventions, Ruth presents God working quietly behind the scenes through seemingly chance occurrences—Ruth happening to glean in Boaz's field, Boaz happening to notice her, the nearer kinsman being unable to redeem. Yet these 'coincidences' reveal divine orchestration accomplishing redemptive purposes. This teaches that God's providence operates constantly, even when His hand is invisible, and that He works through faithful people making godly decisions to accomplish extraordinary purposes.

Fourth, the book emphasizes covenant loyalty (hesed) as the character trait that pleases God and binds His people together. Ruth's hesed toward Naomi, Boaz's hesed toward Ruth, and their recognition that God's hesed underlies all human faithfulness demonstrate that loyal love—going beyond duty to self-sacrificial devotion—reflects God's own character and should characterize His people's relationships.

Fifth, Ruth demonstrates that faithfulness during dark times has significance beyond what we can see. Ruth and Boaz could not have known that their quiet obedience during the judges period would produce David's lineage and ultimately lead to Christ. This teaches that covenant faithfulness in obscurity, when 'every man does what is right in his own eyes,' has eternal significance in God's redemptive plan.

Christ in Ruth

Ruth points to Christ in multiple profound ways. Most prominently, Boaz serves as one of Scripture's clearest types of Christ as the kinsman-redeemer. Just as Boaz redeemed Ruth, bringing her from poverty to prosperity, from widowhood to marriage, from exclusion to inclusion, Christ redeems believers from sin's bondage, spiritual poverty, and separation from God. The parallels are extensive and deliberate:

Boaz was a near kinsman who could redeem; Christ became our kinsman through incarnation, taking on human nature to represent us. Boaz was able to redeem, possessing the wealth and resources necessary; Christ possessed the sinless life and divine power needed to pay sin's infinite debt. Boaz was willing to redeem, choosing to take responsibility when another refused; Christ willingly chose to redeem us, saying 'Lo, I come to do thy will, O God' (Hebrews 10:7). Boaz paid the redemption price to restore the inheritance; Christ paid with His own blood to restore us to our inheritance in the kingdom. Boaz took Ruth as his bride, bringing her into his family and giving her his name; Christ takes the church as His bride, granting believers adoption as God's children.

Ruth herself represents Gentile believers grafted into Israel through faith. A Moabitess—from a cursed nation, excluded from the assembly—she was fully incorporated into God's people and became an ancestress of the Messiah. This foreshadows the gospel's extension to all nations and the inclusion of Gentiles in the church. Her confession 'thy people shall be my people, and thy God my God' models genuine conversion, and her presence in Christ's genealogy (Matthew 1:5) validates that salvation has always been by grace through faith, available to all who trust in Israel's God.

The pattern of redemption—from emptiness to fullness, poverty to prosperity, death to life, sorrow to joy—mirrors the gospel transformation. Naomi departed full and returned empty; through redemption, her emptiness became overflowing fullness. Believers come to Christ spiritually bankrupt and receive abundant life. What Boaz accomplished in Ruth and Naomi's temporal circumstances, Christ accomplishes eternally in believers' spiritual condition.

The nearer kinsman who could not redeem (4:6) points to the law's inability to save. He had the right but not the resources—redeeming Ruth would damage his own inheritance. The law can reveal sin but cannot redeem from sin's penalty. Only Christ, the willing Redeemer, could accomplish what the law could not.

Even Obed's birth—bringing joy to Naomi's empty arms and establishing David's line—points forward to Christ's birth from David's lineage, bringing joy to the world and establishing God's eternal kingdom. The women's declaration that Ruth was 'better than seven sons' anticipates Mary's even greater blessing in bearing the Savior.

Relationship to the New Testament

The New Testament explicitly connects Ruth to Christ and redemption theology. Matthew's genealogy deliberately includes Ruth among the four women mentioned (Matthew 1:5), highlighting God's grace to Gentiles and sinners. Her inclusion in the Messianic line validates that God's salvation extends beyond ethnic Israel to all peoples—a truth central to the gospel message.

The kinsman-redeemer typology developed in Ruth informs New Testament teaching about Christ's redemptive work. Though the term go'el doesn't appear in Greek, the concept pervades redemption theology. Christ became our kinsman through incarnation (Hebrews 2:14-17), possessed the resources to redeem us (1 Peter 1:18-19), and willingly chose to redeem (Galatians 3:13; 4:4-5). The church is His redeemed bride (Ephesians 5:25-27; Revelation 19:7-9), paralleling Boaz taking Ruth as his wife.

Ruth's conversion—leaving her people and gods to embrace the God of Israel—models the conversion of Gentiles described throughout Acts and the Epistles. Paul's teaching that in Christ there is neither Jew nor Greek (Galatians 3:28) finds historical precedent in Ruth's full acceptance into Israel. Her declaration 'thy people shall be my people, and thy God my God' captures the essence of saving faith: total commitment to God and His people.

The theme of divine providence working through ordinary events resonates with Paul's teaching that 'all things work together for good to them that love God' (Romans 8:28). Ruth demonstrates this principle in narrative form—what appeared as chance encounters and coincidental timing was actually God's sovereign orchestration accomplishing redemptive purposes.

James' teaching about faith and works finds illustration in Ruth's character. Her faith in Israel's God was demonstrated through costly action—leaving her homeland, gleaning in the fields, approaching Boaz at the threshing floor. Faith without works is dead; Ruth's faith produced corresponding obedience.

The book's emphasis on hesed (covenant loyalty) informs New Testament love theology. Jesus' command to love one another as He loved us (John 13:34) echoes the self-sacrificial, covenant loyalty demonstrated by Ruth and Boaz. First Corinthians 13's description of love finds Old Testament exemplification in Ruth's character.

Practical Application

Ruth speaks powerfully to contemporary Christian life in multiple dimensions. First, it teaches that God works through ordinary faithfulness in everyday life. Ruth's story contains no dramatic miracles, burning bushes, or audible divine voices—just a woman gleaning in a field, a man showing kindness to a poor foreigner, a community honoring its covenant responsibilities. Yet through these simple acts of obedience, God accomplished extraordinary purposes, establishing David's lineage and the Messianic line. This encourages believers that daily faithfulness in small things has eternal significance. We may not see how God is using our ordinary obedience, but He weaves our faithful choices into His grand redemptive tapestry.

Second, Ruth demonstrates that conversion means total commitment to God and His people. Ruth didn't merely adopt monotheism while maintaining her Moabite identity; she embraced Israel's God, people, and covenant completely. True conversion involves turning from old allegiances to follow Christ wholeheartedly, whatever the cost. It means joining God's people, not merely assenting to doctrinal propositions. Ruth's famous declaration models the totality of saving faith: 'Where you go I will go... your people shall be my people, and your God my God.'

Third, the book teaches that God's providence operates even when we cannot see His hand. Naomi's bitter cry 'the Almighty has dealt very bitterly with me' expressed her inability to perceive God's purpose in her suffering. Yet God was already orchestrating her redemption through Ruth's loyalty and Boaz's kindness. This encourages believers to trust God's goodness even when circumstances seem contrary to His love. Providence works through difficulties, delays, and apparent setbacks to accomplish purposes we cannot yet perceive. What begins in bitter emptiness can end in overflowing fullness when God's redemptive plan unfolds.

Fourth, Ruth models covenant loyalty (hesed) in human relationships. Her commitment to Naomi went beyond duty or obligation to self-sacrificial devotion. In a culture that prizes individual autonomy and self-interest, Ruth challenges believers to cultivate loyal love in marriage, family, friendship, and church life. Covenant faithfulness means staying committed when others would leave, serving when it's costly, loving beyond what strict duty requires. This reflects God's own hesed toward us and distinguishes the Christian community from the world.

Fifth, the book demonstrates that godly character attracts blessing. Ruth's reputation for loyalty, Boaz's integrity and compassion, and their mutual respect and moral purity throughout their relationship all contributed to God's blessing upon them. While the book refutes prosperity gospel—suggesting that godliness guarantees material wealth—it does affirm that character aligned with God's covenant produces a blessed life, even if that blessing is spiritual rather than material. Boaz's observation that 'all the city knows that thou art a virtuous woman' (3:11) demonstrates that godly character creates a reputation that opens doors of opportunity.

Sixth, Ruth encourages believers facing difficult circumstances to maintain faith and make wise, godly choices. Ruth faced widowhood, poverty, and uncertain future as a foreigner in Israel, yet she chose covenant loyalty over security, trusted God's provision through gleaning, and approached Boaz with proper respect and discretion. Difficult circumstances don't excuse moral compromise or passivity. The book calls us to active faith—trusting God while taking wise, godly action—rather than passive fatalism.

Seventh, the book's emphasis on community responsibility challenges individualistic Western Christianity. The kinsman-redeemer institution, the community's witness at the gate, and the women's celebration of Obed's birth all demonstrate that biblical faith is communal. Believers have responsibility to care for widows, orphans, and the vulnerable among God's people, not leaving such care only to government programs or professional ministries. The church should function as an extended family where stronger members redeem weaker ones from distress.