Book of Ruth

Chapter 2

After a ten-year absence, Naomi and one of her two Moabite, widowed daughter-in-laws, return to Bethlehem.  She had left with her Hebrew husband and two teen sons but now returned in a much different situation.   The villagers were “stirred” by this – not only because of the tragedy of Naomi’s experience while away in Moab but likely also because (to be blunt) here are two penniless additional mouths to feed – and one of them isn’t even a Hebrew, a young woman who probably can’t be married off – young but a Moabite, one of the enemies of the Hebrews.  This is where Chapter One (Act 1 in this Readers’ Play) leaves off….  Perhaps there was a short intermission, and now….. Act 2

2:1-7

1.    “Gleaning”  was a unique aspect of Old Testament Law (often continued in Christian lands).  See Leviticus 19:9-10, Deuteronomy 24:19-22, Exodus 23:10-11.    Note that this “remaining” was not ONLY for the poor but also for the foreigner. 

2.     A new character enters the play…. a worthy man named Boaz.  The point that he is a relative of Naomi’s usually would not be special (people in these little villages were pretty much ALL related to each other!), but remember:  Naomi is not from the tribe of Judah, she was an Ephrathites.  Evidently, there were others from that northern tribe also in Bethlehem.  It so happens, one of these (likely few) was Boaz.  He would naturally take special interest in Naomi, a relative, but would not normally be expected to take unusual notice of Ruth.

3.    It seems Naomi was unable to participate in any gleaning, but Ruth goes for the two of them.  Remember: the Jewish Law was ALSO for foreigners – so Ruth is permitted to do this.   And it seems she does it LONG and HARD and WELL (see verse 7), collecting all she can for herself and for Naomi. 

4.    While Ruth begins gleaning without reference to whose land this was, she takes special note when she enters the land of Boaz. 

5.    Boaz himself comes to greet the reapers, greeting them with a typical Jewish blessing:  “The Lord be with you!”  And they respond, “The Lord also bless you!”   This BLESSING at meeting and leaving people was common among the Jews and early Christians – but is sadly a custom lost. 

2:7-9

1.    Boaz asks about a new person in the field….. it is reported to him that she is Ruth, a Moabite who had returned with Naomi.   Obviously, he is well aware of the situation but simply had not met Ruth.

2.    Boas addresses Ruth directly.  “My daughter” not only implies that Ruth is younger than he, but it is a familiar term of endearment, he is embracing her as a family member, as someone he cares about.  DO NOT MISS:  She is not Hebrew, she is not of his clan.   Here is a strong, strong theme of universal grace, of equal mercy to ALL people – regardless of race, color, gender, etc.  And note that he is going far beyond what the Law required of him.

3.    He instructs him to not glean elsewhere, but only in his own farm.  We can’t be sure the reasons for this, but it’s likely two:  First, he will permit her to glean MORE than what is left over, he is essentially saying she is welcome to all she and Naomi need from his land – don’t perhaps press her luck with others and perhaps limit herself to the glean.  Second, he may fear ill treatment of her – either because she is a Moabite (enemies of the Hebrews) or perhaps because she is young, single and (evidently) very attractive (verse 9?).  In any case, he seems to be proceeding from a strong sense that she NEEDS his protection and help.  And he freely gives it – as “my daughter.”    “Keep close to my young women” simply means to the female farm workers he has working there; they too will protect her and help her (no doubt by his order). 

2:10-13

1.    Verse 10.  Ruth’s question is well founded, but it’s not a question – it’s heart felt appreciation!  

2.     Boaz notes not ONLY her faithfulness to Naomi (a relative of his) but also of her now Jewish faith – she IS a sister in the faith.  Note:  One CAN be a fellow believer ( a brother and sister in that sense) but be of an entirely different race, culture, etc.   These are not common themes in the Old Testament but it’s very central to this book!

2:14-16

1.    Verse 14.  As one of the gleaners, she sits to eat – doing do with the young, female reapers with whom Boaz instructed her to associate.  But as she does, Boaz (who perhaps was also eating among them) offers her some of his food.  While this isn’t the same as inviting her to a State Dinner in her Honor, it IS a strong gesture of grace.  “Leftovers” simply means there was more food available than Ruth and the reapers could eat; she was well fed. 

2.    Verse 15.   The farm hands are told that Ruth will MORE THAN glean….. she may take what we wants from BEFORE it’s harvested and bundled, not after.  And from what IS harvested – pull some out for HER – and when she picks it up, consider it “gleaning.”   Ruth and Naomi are being provided for; this is no longer just the mandated “gleaning.” 

2:17-23

1.    Verse 17.  And Ruth gathers at LOT!   An “ephah” of barley” would be 29 POUNDS of barley – what they “gleaned” that day would be enough for the two of them for many days….  Point:  there is a superabundance of grace here – to Ruth, a Moabite, who simply is in need of grace.

2.     Verse 18-19.  Evidently, Naomi was unaware of the special grace Boaz was bestowing on Ruth (and her)…. 

3.    Verse 20.  She immediately praises God for Boaz, and blesses him….  She too responds with gratitude. 

4.    “He is one of our redeemers”.   While Christians see a LOT of similarity between Boaz and Jesus, and while this term CAN refer to a very specific law involving indentured servitude, here is likely means that Boaz is a relative – and thus one who is to be embraced as a helper, provider, even “savior” of a sort.  It is a term of praise for Boaz. 

5.    Verse 21.  That exact instruction isn’t recorded earlier in the chapter…  But the point is well taken.

End of Act 2…..

What questions fill you at this point?  What “loose ends” are left?    Pretending you didn’t read ahead, what might you be expecting in Act 3?  

Book of Ruth

Introduction 

1.     Remember, Ruth was likely intended to be presented as a “reader’s play.”   Indeed, it may have been such for centuries before it was written down.   Each actor likely presented by a different character (simply memorizing his/her part), each with distinctive language, grammar and accent (unfortunately, this is “lost” in the translation).  There are also several short sections of Hebraic poetry, also “lost” in the translation.  The 4 chapters of the book are the 4 “acts” of the play.   This first act introduces the characters and sets up the problem – which forms the plot.

2.     This story is set around 1200 BC, a chaotic time when the Hebrews were few in number, disorganized and poor – hardly achieving subsistence (and too frequently, not even that – starvation was a common cause of death during this period).   Then, as now, Judah was a harsh, rocky, dry area given to long and severe droughts – all making farming difficult and unreliable.  Farms were not well established, so during droughts, it was not unusual to simply abandon the land and move to “greener pastures” perhaps returning when conditions permitted. 

3.    In very poor, agricultural societies, it is normal for the husband to be much older than the wife – sometimes even a full generation older.  This was necessarily in order for the man to be in an economic situation where he could support a wife and children.  The “down side” to this is that women often became widowed while still quite young – with no one to support them.  In most cases, she looked to her oldest son for support IF he was able.  But not infrequently, sons were barely able to support themselves and their family – not their widowed mother.  It was particularly serious if she was widowed with no sons or if her sons were still just boys.  Every such poor agricultural society (even today) has this critical problem.  The ancient Jews “handled” this in the same exact way as all other Middle Eastern people did of the day (we’ll discuss a few scenarios of that in the commentary).

4.    It’s EASY (almost unavoidable) to simply read this as a heart-warning story of faithfulness and trust.  It IS that, but it is also Holy Scripture with a MUCH bigger point than how one lady survived.  We find powerful themes of God’s faithfulness and mercy, and of God’s providence (See Psalm 107:9, Psalm 146:9).  There is a powerful theme of God’s universal grace (don’t miss the point that Ruth is NOT a Hebrew!!!  Or that part of David’s line – and Jesus’ – is NOT Hebrew!).  And a powerful them of redemption.   There are powerful, big, bold reasons why this book is in our Bible!

Chapter 1

1:1-5

1.     After the Exodus, the 40 years of wanderings, and then the many years of settling in the Holy Lands, the Hebrews then entered a long period of chaos – some three centuries!  The “days of the Judges” was from about 1380-1050 BC.  From the Book of Judges and from evidence found by historians and archeologists, we know that this was a very difficult time.  The previous inhabitants were still in the land – causing constant problems.  It was claimed by foreign rulers during most of this time.  The area was economically very poor.  There was no central leadership, indeed, no government at all.  The people often wandered spiritually and morally, too!   Things would get SO bad that God would rise up some dramatic “Judge” (reformer) – often  a stunning figure – who would call the people back, only for them to quickly fall away again, only for the whole cycle to repeat itself: over and over and over.  Ruth likely lived smack in the middle of this era. 

2.    Bethlehem is a very old town – history confirms it existed during this time.  Ironically, the name means “house of bread” but it was in an area where grain farming while common was difficult. 

3.    Elimelech, his wife Naomi and their two sons (probably in their late teens) flee to Moab –  close by but evidently not effected by the drought.   Moab referred to the land immediately east of the Dead Sea.  Moabites were loosely related to the Hebrews  (see Genesis 19:30-38) but they were not Jewish by faith and there was a strained relationship between the Moabites and Hebrews (Numbers 22-24, etc.).  Archeologists  have found evidence of strong links to Egypt during this period and perhaps some intermarriage – perhaps adding to the division with the Hebrews.  Later, in the Kingdom era, it would become incorporated into the northern Israel but would be infamous for immorality and infidelity to God. Notice in verse 6 the reference to “His people” referring to the Jews – not Moabites!  Normally, this area is even more effected by drought so it’s unique that it seems to have avoided this one. 

4.    The text tells us that Elimelech and Naomi were from the tribe of Ephraim.  That tribe had its own land way in the north but for unknown reasons, they lived in the land of the tribe of Judah.   Thus see 1 Samuel 17:12.   

5.    They remained there for 10 years, obviously doing okay there.  During this time, Elimelech dies and the two sons married.  Since Hebrew Jews did not live in Moab, they of course married Moabite women (probably in their teens).  One or both of the sons would have taken care of their widowed mother – but both of them soon died, as well!   This means 3 women are now in a desperate situation:  Naomi and the widowed wives of her two sons.  The fact that no grandchildren are mentioned strongly suggests both were widowed very early, shortly after marriage.  Being young, they both could have easily remarried – but that was not a likely option for Naomi who probably was in her mid to late 40’s by now.

1:6-18

1.    The three women are obviously living together (perhaps pooling their resources, perhaps being  provided for by families of the two young husbands) when Ruth decides to go back to Bethlehem.   This of course was also for economic reasons:  she likely had no one in Moab to care for her, all her relatives where back in Judah.   But to stop there is to entirely miss the point!  She is a Hebrew, a Jew!  God has been FAITHFUL and the drought has ended!  Her faith and faithfulness call her to return – to her God, her people, her land.

2.    The two daughter-in-laws are determine to go with Naomi – giving strong evidence of the very close relationship between them!   But Naomi – thinking of THEIR best interests rather than her own desires – advises them to remain with their relatives and people – counseling them to re-marry.  The parting is full of love and blessing….

3.    One of them – Orpah – finally takes the strong counsel of Naomi, however reluctantly.  But Ruth “clings to her.”   Naomi pleads but to no avail.   Then comes the verse for which this Book is known, verse 16.    Verse 18 suggests that Naomi still feels it is wrong for Ruth to join her – but Ruth is simply determined. 

1:19-22

1.    Naomi and Ruth travel to Bethlehem (a trip of several days).  Bethlehem at this point probably consisted of no more than 200 – 300 people.  Although gone for a decade, she is remembered.  The villagers are “stirred.”  This is  likely because of her situation:  she is widowed and penniless.  Naomi seems to confirm that – sharing their sense of grief – saying she should no longer be called “Naomi” (the word means “pleasant” ) but rather “Mara” (“bitter”).  But of course, she comes not only as a widow with a mouth to feed – but with her daughter-in-law, also a widow with the mouth to feed – who is not even Hebrew.  In verse 21, she seems to rebuke God for her tragic situation. 

2.     Therein ends Act One.  Perhaps there is a break – for the actors and audience.  What are you left wondering about?  What feelings to you have at this point?  How does Naomi’s rebuke of God sitting with you?   What seems stunning and fascinating about what had been related so far?