RUTH BOOK CHART

______

by

Wiley Scot Keen

February, 2012

  1. Background Information:
  2. Historical Setting:The events recorded in Ruth took place during the time the time of the Judges (1:1). This period of Israel’s history was especially grim; the moral climate was poor (Judges 2:11-13; 3:7; 4:1; 6:1; 10:6; 13:1; 17:5; 19 & 20; cf. 17:6; 21:25). Because Israel was under the Law and therefore subject to the blessings or cursing of the Suzerain Vassal Treaty (Deut. 28), the disobedience of this time period often invoked God’s chastening. The period is marked by cycles of idolatry and rebellion, oppression from a neighboring people, a cry for deliverance, God’s provision of a deliverer and deliverance, silence/gradual decline. In a time when character was weak and few recognized the authority of God, Ruth and Boaz show true character and recognition that there is a King in Israel and one should not simply do what is right in their own eyes!
  1. Original Audience: The original audience is closely connected to the purpose for writing which will be developed shortly. The book was written to the Nation of Israel during the early days of David’s reign – most likely when David’s reign was limited to the southern region of Judah (approximately 1000 to 998 B.C.). The book of Ruth stood as a testimony that David is the legitimate king (vs. Ishbosheth). Later generations used the book during worship. It was a part of the Megilloth, a collection of five books read at various Jewish festivals.[1] Ruth, appropriately, was read at Pentecost which occurred at the end of the grain harvest.[2]
  1. Date: The dating of the book is largely dependent on the purpose for which the book was written. If the book was indeed written to prove that David has the legitimate throne (not Ishbosheth), then the book was most likely written between 1000 and 998 A.D., during or soon after the civil war that took place within that time frame.[3]Others argue for a date around 1020 B.C.[4] Given the fact that the author had to explain to his readership the meaning of ancient customs that took place in the narrative proves that the book was written significantly later than the time in which the events actually occurred (e.g. 4:7).[5]
  1. Authorship:According to the Jewish Talmud, Samuel was the author of Ruth.[6]
  1. Purpose:Since God had removed Saul from being King and chosen David as his replacement, the book of Ruth served to show that David was the legitimate King.[7] Judah was the tribe from which the promised Ruler would come.[8] There is no genealogy given for David in 1st Samuel, therefore this contribution is very significant.[9] Ruth shows the reader that David is from the line of Judah to whom the royal scepter belonged (Gen. 49:10). For this reason, one should not view the genealogy at the end of the book as an editorial addition (4:18-22), but the climax of the book in its original form. But there is more to the book of Ruth than simply providing a genealogy that connects David to Judah. There were many descendants of Judah living during the time of David. The book of Ruth shows us that God was providentially at work in this history of David’s family and therefore David was being raised up as part of the Sovereign plan of God! He was qualified for the throne because he came from Judah; He had a right to the throne because he was the man of God’s choosing!
  1. Contribution:The book of Ruth provides many things for us. Sometimes these are listed as purposes for the book, but they are better understood as contributions.
  1. Ruth shows us that even though the nation by and large was in a state of apostasy during the time of the Judges, there were individuals who sought to live in obedience to Yahweh.[10] Thus Boaz and Ruth serve as examples of godliness and as such, the book of Ruth serves to encourage the reader to live by faith and obedience to God’s word.[11]
  1. Ruth shows us God’s heart for Gentiles to believe in Him and experience His blessing.[12] Ironically, God worked through less than ideal circumstances given the unfaithfulness of Elimelech who had left the Promised Land. Ruth was not saved because of Israel’s faithfulness to her calling as a Kingdom of Priests – she was saved in spite of it! The book of Ruth (and the genealogy of David contained within it) declares that God works through less than ideal circumstances to bring about His greater purposes.
  1. Ruth provides a connecting bridge between the book of Judges and 1st Samuel.
  1. The book of Ruth shows us how God was providentially at work in Israel during a rather dark time of her history. Thus the book of Ruth encourages faith in the people of God to trust Him when He, seemingly, is distant.
  1. The book of Ruth illustrates the concept of Levirate marriage and Redemption of a kinsman’s property.[13]
  1. The book of Ruth reveals God’s grace extended to Gentiles.[14]
  1. The book of Ruth contributes to our understanding of the spirit of the Law and the flexibility with which it should be understood. While the untimely deaths of Elimelech, Mahlon, and Chilion show us that God indeed ‘visits the iniquity of the fathers on sons,’ His gracious kindness to Ruth and Naomi show us God is desirous to ‘keep mercy for thousands.’[15]
  1. Hermeneutical Expositional and Considerations:
  2. Hermeneutical Considerations: There are several pieces of background material that will need to be understood before one can accurately explain the book of Ruth.
  3. The setting of Ruth is during the time the Judges ruled (1:1). Thus the interpreter needs to understand the covenant under which the Nation functioned and thus the significance of the famine in the Land, and the cycle of the Judges. The interpreter will also need to understand the relationship of the Israelite to the Land and whether or not they should leave the Land.
  1. God had forbidden Israelites to marry Moabites and forbidden Moabites from entering the congregation of Israel (Deut. 7:3; 23:1-8). The interpreter will need to find possible solutions to this dilemma.
  1. The interpreter needs to be familiar with the laws related to the poor and strangers being able to glean grain during harvest time (Lev. 19:9; 23:22; Deut. 24:19-22).
  1. The interpreter needs to be familiar with the laws related to the kinsman redeemer and Levirate marriage (Lev. 25:23-55; Deut. 25:5-10).
  1. The interpreter needs to be familiar with the cultural significance of Ruth asking Boaz to spread his covering over her (Ruth 3:9).
  1. The interpreter needs to be familiar with the cultural significance of Boaz going to the gates of the city to redeem Ruth, and how the removal of one’s sandal related to this transaction (Ruth 4:1-8).
  1. The interpreter needs to be familiar with the patriarchs listed in the narrative and how they relate to the story of Ruth (4:11-22).
  1. The interpreter needs to know the historical and cultural significance of Ruth being said to be more valuable than seven sons (4:15).
  1. The interpreter needs to understand the historical and cultural significance of Naomi being made the nurse of Obed (Ruth 4:16).
  1. Expositional Considerations:
  2. An exposition of Ruth should give careful attention to the literary structure of the book and how the plot is developed in such a way to emphasize God’s involvement to bring about the resolution of the plot.
  1. An exposition of Ruth should call attention to the fact that God was at work in history to accomplish His purposes, and challenge the people of God in today’s generation to trust God to be at work at present to accomplish His purposes.
  1. Summary of Ruth:
  2. Ruth 1:1-22: Naomi’s husband takes her and her sons down to Moab to avoid a famine in Israel. God takes the lives of all three men leaving behind three widows – Naomi and her two Moabite daughters-in-law. Once Naomi learns that there is grain in Bethlehem once again, she decides to return there. Her daughter-in-law Ruth chose to return with her.
  1. Ruth 2:1-23: Ruth sought to provide for her and Naomi by gleaning grain in the fields. She finds herself in the field of Boaz – a kinsman who looks upon her with favor and tells her to continue gleaning in his field.
  1. Ruth 3:1-18:Naomi instructs Ruth to seek security (in marriage) by making herself available to Boaz. Ruth indicates to Boaz her desire to be married to him and he indicates a mutual interest. All of this is pending whether or not another individual chooses to redeem her.
  1. Ruth 4:1-22:Boaz took the issue of redemption before the elders of the city. The other eligible redeemer declined and thus Boaz redeemed Ruth. God granted them conception and to them was born Obed, the ancestor of King David.

Bibliography

Allen, Ronald B. BE109: Ruth, Psalms, Jonah, & Selected Epistles. Course Files, BE109, Dallas, TX, Spring 2012.

Benware, Paul N. Survey of the Old Testament, Revised. Chicago: Moody, 1983.

Block, Daniel Isaac.. New American Commentary, Vol. 6, Judges & Ruth.Nashville: Broadman & Holman Publishers, 2001.

Brisco, Thomas C. Holman Bible Atlas.Nashville: Broadman & Holman Publishers, 1998.

Davis, John J. and John C. Whitcomb. Israel From Conquest to Exile.Winona Lake, IN: BMH Books, 1970.

Dyer, Charles and Eugene Merrill. Nelson’s Old Testament Survey.Nashville: Thomas Nelson, 2001.

Freeman, James M. and Harold J. Chadwick, Manners & Customs of the Bible, Rev. ed. North Brunswick, NJ: Bridge-Logos Publishers, 1998.

Fruchtenbaum, Arnold G. Ariel’s Bible Commentary: The Books of Judges and Ruth, 1st ed. San Antonio: Ariel Ministries, 2006.

Huey, F.B. “Ruth,” in The Expositors Bible Commentary: Vol. 3, ed. Frank Gaebelien. Grand Rapids: Zondervan, 1992.

Radmacher, Earl D., Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary.Nashville: Nelson, 1999.

[1] F. B. Huey. “Ruth,” in The Expositors Bible Commentary: Vol. 3, ed. Frank Gaebelien (Grand Rapids: Zondervan, 1992), 509.

[2] F. B. Huey. “Ruth,” in The Expositors Bible Commentary: Vol. 3, ed. Frank Gaebelien (Grand Rapids: Zondervan, 1992), 509.

[3]Thomas C. Brisco. Holman Bible Atlas (Nashville: Broadman & Holman Publishers, 1998), 102-3.

[4] Charles Dyer and Eugene Merrill. Nelson’s Old Testament Survey (Nashville: Thomas Nelson, 2001), 198.

[5] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 337.

[6] Paul N.Benware. Survey of the Old Testament, Revised (Chicago: Moody, 1983), 99.

[7] Charles Dyer and Eugene Merrill. Nelson’s Old Testament Survey (Nashville: Thomas Nelson, 2001), 198.

[8] Charles Dyer and Eugene Merrill. Nelson’s Old Testament Survey (Nashville: Thomas Nelson, 2001), 198.

[9]Arnold G, Fruchtenbaum. Ariel’s Bible Commentary: The Books of Judges and Ruth, 1st ed. (San Antonio: Ariel Ministries, 2006), 277-8.

[10] Paul N. Benware. Survey of the Old Testament, Revised (Chicago: Moody, 1983), 99.

[11] Charles Dyer and Eugene Merrill. Nelson’s Old Testament Survey (Nashville: Thomas Nelson, 2001), 198.

[12] F. B. Huey. “Ruth,” in The Expositors Bible Commentary: Vol. 3, ed. Frank Gaebelien (Grand Rapids: Zondervan, 1992), 512.

[13] F. B. Huey. “Ruth,” in The Expositors Bible Commentary: Vol. 3, ed. Frank Gaebelien (Grand Rapids: Zondervan, 1992), 512.

[14] John J. Davis and John C. Whitcomb. Israel From Conquest to Exile (Winona Lake: BMH Books, 1970), 157.

[15] Ronald B. Allen, “Ruth, Psalms, Jonah, & Selected Epistles: Notes on the Book of Ruth” (course files, BE109, Dallas, TX, Spring 2012).