The book of Ruth tells the story of two disenfranchised women (Naomi and Ruth) who are reintegrated into God’s covenant people through the grace of a man (Boaz) who is both compassionate and faithful to his familial duties. The women in the story are analogous to Israel and the man to Yahweh. The book of Ruth offers a representation of Israel’s hope for restoration as God’s chosen people and Yahweh’s willingness to redeem Israel on the basis of his ḥeseḏ. Ruth is therefore a welcome reminder that holiness in the form of covenant faithfulness is not merely automated adherence to a moral law out of fear of a sovereign. Rather, holiness is a response to compassion and faith. It is a matter of love-driven loyalty to the divine Rescuer.
As the story goes, Elimelech and his family flee to Moab from Judah because of famine in the land. After moving to Moab, Elimelech’s sons take Moabite wives. Living outside of the Promised Land and marrying foreigners violate Israelite covenant stipulations.[1] It is no surprise, then, that by the third verse of the book Elimelech and his sons have died to be survived by their wives and no children. The irony is that they look for life outside of God’s provisions and promises and they end up dead within three verses. After the men die, Naomi urges her two daughters-in-law to return to their families because she is planning to return home to Bethlehem as a shamed widow of an infidel. Orpah, one of Naomi’s two daughters-in-law, heeds Naomi’s instruction. The other daughter-in-law, Ruth, convinces Naomi to allow her to go with her back to Benjamin.
Naomi and Ruth then return to Benjamin as outcasts. Both are widows to covenant-law breakers, and Ruth is a non-Israelite. Their hope for reintegration as members of the covenant people rests on faith. As an image of those who are far from faithful to the covenant, Naomi, and Ruth in particular, are analogous to Israel in their faithlessness as portrayed at the end of the book of Judges. Any hope that they have for God’s acceptance relies on faith in God’s ḥeseḏ.[2] Ruth’s love-driven loyalty to Naomi is a symbol of what it will take on Israel’s part to be redeemed from their faithlessness.
Boaz, a rich landowner and distance family member of Naomi takes notice of Ruth who voluntarily works in his fields according to the provision for widows in Deuteronomy 24:19.[3] As a family member, it turns out that Boaz is eligible to play the role of kinsman redeemer (Heb. go’el) to Naomi and Ruth. The kinsman redeemer is a designated individual who comes to the rescue of family members in the event that they lose land out of economic hardship (Lev 25:25), or who pass away before being able to have children (Deut 25:5–6). In sum, the law made a provision so that those who were loyal to the covenant could redeem those who become estranged.[4]
Boaz, as a faithful Israelite who is both unmarried and wealthy, is flagged up in the story as the ideal kinsman-redeemer for Naomi and Ruth.[5] The only problem is that Ruth is hardly the ideal bachelorette. She is a Moabite who is the widow of an infidel. It comes as a shock, then, as Boaz, out of his grace and compassion for Ruth and Naomi, shows Ruth such favor and even takes Ruth in marriage at the close of the story. The loyalty of Naomi and Ruth—who represent a repentant Israel—is rewarded Boaz and his ḥeseḏ—who represents Yahweh.
A Love Relationship. Once again, the book of Ruth is a reminder that Israel’s holiness in the form of covenant faithfulness is not simply mechanized moral obedience. Faithfulness to the covenant is motivated by a profound love and loyalty that is a response to God’s redeeming ḥeseḏ. Israel, who by the end of Judges has spiraled entirely out of control and is living far from God, can be reintegrated into God’s family. Their reintegration, however, depends on their repentance, renewed faithfulness, and God’s overwhelming favor for the underserving. Just as Boaz’s act of compassion towards Ruth compels her affection for him, God’s love and compassion for Israel is to inspire Israel’s devotion to their deliverer. God and Israel’s relationship is intended to be something much more than suzerain and vassal. The better analogy is husband and wife. The story of God redeeming the world ultimately a love story.
Unmerited Faithfulness. Ruth also demonstrates that Yahweh is faithful to the covenant even when Israel is not. Boaz was faithful even though Elimelech was not. This is what lies at the heart of the moral character of God as wrapped up in his ḥeseḏ. God is always loyal, no matter what the circumstances. Israel, as the new humanity, bears the calling of reciprocating that very ḥeseḏ and thereby fulfilling their vocation as divine image-bearers for the glory of God. The hope for Israel as analogous in the story of Ruth and Boaz, then, rests in the otherness of ḥeseḏ.
As the story wraps up, it is revealed that Ruth and Boaz are king David’s great-grandparents, a point that anticipates the messianic king will inherit his great-grandparents’ faithfulness that is motivated by deep love for God. God’s creation rescue plan will move forward and it will hinge on a chosen king; a messiah.
[1] See Deuteronomy 7:3.
[2] Cf. Psalm 51:1.
[3] Cf. Leviticus 19:9–10; 23:22.
[4] For a detailed description of the kinsman-redeemer role in ancient Near Eastern Patriarchal culture, see Sandra Richter, Epic of Eden: A Christian Entry into the Old Testament (Downers Grove: IVP, 2008).
[5] The narrative also details that Boaz is not Naomi’s closest family member which means he is not obligated to play the role of kinsman redeemer. Out of his grace and compassion, however, Boaz chooses to be their rescuer.
Awesome! Thank you. A great compliment to my scripture reading.