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Background to Ruth

As well as containing spiritual guidance the book is interesting for a number of reasons. Firstly it demonstrates how the lives of people in those days were often passed down either in oral (by family story tellers) or written form. Why should the life of Elimelech have been remembered? There was nothing special about him. He only became special when David became the great ruler of Israel, for then he became the forebear of David. Yet such details of his life were known and had been passed down. This suggests that people valued their family histories and remembered them in story form in some detail. The story is an interesting insight into what life was like in the time of the Judges.

Secondly it is interesting in demonstrating the importance to the Hebrews of ancestry. Why should the book of Ruth be included among all the great tomes that outlined the history of Israel? The answer, of course, is that it portrays the ancestry of the great King David, the man after God's own heart. It demonstrates in an intimate way how God was moving through what seemed to be unfortunate circumstances to the fulfilment of His purposes.

Thirdly it demonstrates how God can bring triumph out of tragedy, and how loyalty can bring its own reward. When Naomi’s husband, Elimelech, died, and then even more tragically her two sons, the lonely, almost penniless, widow (only such would need to glean in the fields, she had no means of working the family land that we later discover she owns) returned to the land of her birth. With her went the noble Ruth, who was not an Israelite at all, but insisted on sticking by her to the detriment of her own social position (she could have returned to her Moabite family with all the provision for the future it offered, including another marriage. She must have known that her chances of marriage in Israel as a Moabite were slim). It must have seemed like just another story of the forgotten poor and a useless, though noble, sacrifice. Two childless widows clinging together in the face of adversity. Yet from it sprung a prosperous marriage and the descent of God's chosen king. Because of her loyalty, the despised Moabitess becomes the great grandmother of Israel's greatest king.

Ruth 1.1 reminds us how famine could affect the lives of people. It must have been pretty severe to uproot Elimelech from his home and land and drive him to Moab to seek food. (We see the same thing happening in Africa today when hunger and famine causes the migration of peoples seeking food. So it has ever been).

'Israel' at the time was not a nation, but a number of small tribal clans, loosely bound together by their loyalty to God as expressed in a central sanctuary, where they would meet to renew their covenant to God on a fairly regular basis, all looking back to a common history, the great deliverance from Egypt. The clans had a responsibility to help each other in times of stress (which they did not always fulfil - Judges 5.16-17, 23), but mainly looked to their own local 'Judges' for leadership. It is probable that some of the Judges in the book of Judges were in operation at the same time, watching over different clans in different parts of the promised land. There was no central authority, and no overall jurisdiction. Thus every man did what seemed right in his own eyes (Judges 21.25).

They provided little threat to their neighbours, their alliances being for defensive purposes, and it would seem that the Moabites were happy to welcome a stranger, who came from an unthreatening environment, into their midst, demonstrating the ancient laws of hospitality. It was not unusual for strangers to arrive fleeing famine. It would appear that Elimelech had two growing sons, but tragically the venture went wrong almost immediately, for Elimelech died, and the widow was left with her two boys alone in a foreign land. First famine and now the death of the main provider.

But things began to look up when her two sons found wives among the Moabites and they thus now had family connections and homes among the Moabites. Such connections were important. They brought status and guaranteed acceptance.

Being married into a family meant that they could now be looked on as part of the tribal whole, with the rights and responsibilites this brought. They would almost certainly enter into a tribal covenant. The tribe would support them, recognising them as one with the tribe. They would support the tribe. They were no longer alone. But of course Naomi's acceptance was dependent on this relationship being maintained. It did not give her rights or acceptance in her own right. Her position were looked on as the responsibility of her sons and her own family back in Bethlehem-judah.

Remember there was no social security, no charities to assist in time of need, a woman's security depended on the family from which she sprang (the extended family) except when she was married. Then it depended on her husband's family, with recourse back to her own family when this failed.

Thus we can understand the double tragedy when her two sons also died. Possibly they died fighting for the tribe, possibly through illness or an accident in hunting. Either way it left Naomi bereft, with no family to look to and no future. She was now too old to bear children. To be childless was seen as the greatest tragedy of all. No child, no future. No one wanted her or would take responsibility for her. All she could do was crawl home and hope for help from whatever of her family remained (news had now reached her that the dreadful famine was at least over). It is clear that all these events happened within a few short years ('ten years' is a round number depicting a shorter rather than a longer time).

It is also clear that the daughters-in-law were looked on as having a responsibility to stay with Naomi, having as it were married into her tribe. But Naomi nobly recognises that she has no future to offer them and 'releases' them from this family responsibility. This was no small thing. She was voluntarily relinquishing all that she had left to her. She acknowledges that they have done their duty by staying with her but she now officially 'releases' them (without this release they could not have left. They were bound by tribal custom). They have families to which they can return, and futures which those families will ensure. As she has nothing to offer them, she will not demand her rights. The whole account is a story of personal tragedy and the nobility of one who has suffered grievously, and refuses to drag down others with her into her penury.

But she is rewarded when Ruth refuses to leave her. A great bond must have built up between them for Ruth (1.16-17) makes a total commitment to her despite the consequences for herself. Orpah has done what was right, and carries no blame. She accepts her mother-in-law's offer for the noble gesture that it was, and they part with mutual affection. But Ruth stays with her. Naomi has clearly been a good mother-in-law.

They arrive in Bethlehem after their long, hot and dusty journey with the few possessions that they have, and we have the vivid picture of the people eyeing a stranger and half-remembering her as a figure long gone from their midst. 'Can this be Naomi?' they say. Her reply is heart-rending. 'Do not call me Naomi (pleasant) but call me Bitter (Mara), for the Lord has dealt bitterly with me'. She has lost her husband and her sons, and probably most of their possessions of cattle, sheep and goats, which, such as they were, would have been seen as tribal possessions not to be taken away. She has no future and must live in genteel poverty, for although she still owns the family land of Elimelech she has no means of working it, especially in the short term. Yet she clearly does not wish to call on her family for help. She does not wish to be seen as a 'dependant'.

Her daughter-in-law has heard of the Hebrew custom whereby the poor have the right to 'glean' in the fields when the crops are being harvested, following the reapers and picking up any stray crop which the reapers drop (which the reapers are then forbidden to pick up again (Deuteronomy 24.19). This was provision for the poor without putting them under obligation. It did of course carry its own risks. A beautiful young woman might well find herself taken advantage of by the reapers or male gleaners.

By 'chance' she goes to a field owned by Boaz, a rich relative of Naomi's husband. Had Naomi appealed to him he would undoubtedly have helped her, but she had not wished to be a dependent, and he would not act without her seeking help. To do so would be to demean her. When he comes to watch the reapers at work on his fields he sees the beautiful young woman and asks who she is, and when he learns that she is his relative through Naomi he goes over to her and tells her that she must glean only in his fields where he has given orders for her protection. This demonstrates his kindness and his discretion. He wishes to benefit her and her mother without appearing to offer them charity. Indeed he gives orders that the reapers are to deliberately leave more than the droppings so that she can gather plenty.

On seeing the amount Ruth has gathered the wise old Naomi realises that someone has been kind to them and so learns that she has been gleaning in the fields of Boaz, a near kinsman. She is not too proud to accept this generosity given with such discretion, and tells Ruth to continue gleaning in his fields.

To understand chapter 3 it is necessary to understand the law of the near kinsman. When a man died, leaving no children, his nearest kinsman could be called on to impregnate the widow so as to produce heirs for the dead man. The men of the household owned the property and also provided for the family, so that it was important for the male line to continue. Someone must manage the property and look after the women. (Had there been daughters they could have taken over the inheritance, joining it with their husband's).

Naomi now, aware that Boaz looks with favour on Ruth, tells her to go and claim the right of the near kinsman so that she might have children in the name of her dead husband. Clearly the method outlined by Naomi (3.3-4) was the way of staking the claim at the time (the woman could hardly go up and demand it) and she knows that Boaz will recognise it for what it is. Deuteronomy 25.5-10 outlines the principle as applied between brothers, but it is clear that this had been extended to near kinsmen by the time of the Judges.

Indeed, it would appear that Ruth could make a choice, for Boaz, who clearly loves her, is grateful that she has chosen him, an older man, rather than a younger kinsman. However, there was seemingly a distinct order of precedence which had to be gone through first, and while no man could be forced to exercise the privilege (although social pressure might force him to do so), the impression given is that the precedence would be yielded when the woman had made her choice, so that the woman too was not forced to accept just anyone. It seems probable that by her act of laying at Boaz' feet through the night (at his suggestion) the dye was already cast. No one else would probably be prepared to consider acting after that. ,p>Chapter 4. When judgments had to be given the elders of the town would sit at the large entrance gate to the city, where there was shelter and all the people could gather, and they would often sit there during the day to give advice and to talk. Thus it is to this place that Boaz goes and to which the nearer kinsman also comes, probably by arrangement, although with Eastern courtesy this is not stated. The attempt is made to make the whole thing appear casual.

(However it may be that Boaz simply knew that it was his custom to pass at this time. Either way Boaz has made his preparations and has due witnesses gathered).

He uses as a pretext the sale of a piece of land by Naomi. This is beautiful example of Eastern politeness. It would not have been seemly to challenge his kinsman to perform the rights of a near kinsman in public, (for either Ruth or the kinsman), and the land is introduced to bring a different emphasis to the claim. It is probable that most were aware of what was really at stake.

It should be noted at this point that in Israel land was seen as ‘belonging’ to the wider family, so that if a member of the family wished to sell a piece of land, he first had to offer it to his kinsmen so that they could 'redeem' it and keep it in the family. This is what Boaz appears to be offering. Were only the land involved, it would be incumbent on the near kinsman to buy the land if he could afford it, so as to maintain the family holdings and even the family honour, and the near kinsman therefore agrees to buy the land. It would have done his reputation no good to refuse. But it is probable that in this case all knew that the offer was fictitious and the acceptance politeness. All are doing what is accepted as right.

Boaz then moves on to the real matter in question, as to who will perform the duty of the near kinsman to produce children for the dead. Naomi is beyond bearing, so the duty falls on Ruth. To buy the land would be to accept the responsibility for producing the children, for the 'redeemer' is as it were stepping into the shoes of the dead man in buying the land. Thus the near kinsman now feels in a position to politely refuse the offer, because he is already married and has children, and does not wish to queer his own pitch. (This was probably all by arrangement).

Now the near kinsman does what everyone knew would happen and passes on his responsibility as near kinsman to the man whom Ruth has selected, and this is sealed by the quaint custom of the time, the handing over of the shoe to show that the responsibility is being passed on.

So Boaz, having amicably achieved his purpose to the satisfaction of all concerned, makes his solemn declaration of what responsibilities he is accepting. In acting the part of the near kinsman he is taking over responsibility for Naomi and Ruth and buying the land that belonged to Elimelech, so that he can raise up a family on it in Elimelech's name. This will include the right to marry Ruth and bear children for Elimelech through her. Thus the future of Naomi and Ruth is assured, Boaz is enriched in more ways than one, and the land remains in the joint family. All are satisfied.

The alliance will result in the birth of Obed, grandfather to King David, and this is why the story is so religiously important. Note that Obed is said to be Naomi's son in accordance with custom.

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THE PENTATEUCH

GENESIS ---EXODUS--- LEVITICUS 1.1-7.38 --- 8.1-11.47 --- 12.1-16.34--- 17.1-27.34--- NUMBERS 1-10--- 11-19--- 20-36--- DEUTERONOMY 1.1-4.44 --- 4.45-11.32 --- 12.1-29.1--- 29.2-34.12 --- THE BOOK OF JOSHUA --- THE BOOK OF JUDGES --- PSALMS 1-17--- ECCLESIASTES --- ISAIAH 1-5 --- 6-12 --- 13-23 --- 24-27 --- 28-35 --- 36-39 --- 40-48 --- 49-55--- 56-66--- EZEKIEL --- DANIEL 1-7 ---DANIEL 8-12 ---

NAHUM--- HABAKKUK---ZEPHANIAH ---ZECHARIAH --- THE GOSPEL OF MATTHEW ---THE GOSPEL OF MARK--- THE GOSPEL OF LUKE --- THE GOSPEL OF JOHN --- THE ACTS OF THE APOSTLES --- 1 CORINTHIANS 1-7 --- 8-16 --- 2 CORINTHIANS 1-7 --- 8-13 -- -GALATIANS --- EPHESIANS --- COLOSSIANS --- 1 THESSALONIANS --- 2 THESSALONIANS --- 1 TIMOTHY --- 2 TIMOTHY --- TITUS --- HEBREWS 1-6 --- 7-10 --- 11-13 --- JAMES --- JOHN'S LETTERS --- REVELATION

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