THE BOOK OF RUTH

THE CHRISTADELPHIAN EXPOSITOR

A VERSE-BY-VERSE EXPOSITION OF THE SCRIPTURES

 

by

H. P. Mansfield

 

THE BOOK OF RUTH

 

"And He said, It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be My salvation unto the end of the earth".

Isaiah 49:6

Foreword

Two books of the Bible are named after women and present interesting points of comparison and contrast: Ruth and Esther. The former is a record of faithful submission to duty in the humblest of circumstances; the latter is a story of faithful courage set on the background of political intrigue, in the court of the greatest monarch of his day. The former introduces us to a servant, the latter to a queen. The former tells of the experience of a Gentile among Jews; the latter of a Jewess among Gentiles. The former shows how a Gentile married a Jew; the latter how a Jewess married a Gentile. Both are historical narratives selected by the Spirit to typify the future purposes of Yahweh in Christ. Therefore, both have a doctrinal and a prophetical significance far beyond the importance of the records themselves.

The Story of Ruth universally appeals because in it virtue triumphs, and loving service is adequately rewarded.

But there is much more in the book than that. In type it sets forth principles of redemption that are the very foundation of the work of Yahweh in Christ. As we come to admire the strong, courteous, wealthy Boaz who was not above humbling himself as a servant in order to assist and uplift the poor Gentile maiden who gleaned in his field, we see foreshadowed the character and mission of the Lord Jesus Christ. In the virtues of sweet Ruth, we have a glimpse of those appealing qualities that should be cultivated by Gentile believers who desire to form a part of the multitudinous Bride of Christ, and who appreciate the privilege of so doing. In the faithful and lovable Naomi, who patiently bore with distress and adversity to reap a great joy, and who, in common with Ruth, benefited from the redemptive work effected by Boaz, there is typified the Abrahamic covenant, and those of Israel who remained faithful to it, and so form the Jewish sheep among the fold of Christ (John 10:16).

The book is history as well as parable. The incidents were selected and recorded by the Spirit to illustrate the "revelation of the secret... which in other ages was not made known unto the sons of men, as it was after revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ by the gospel" (Ephesians 3:3-6). Naomi, Ruth, and Boaz were so moved by the teaching of Yahweh as to manifest divine qualities in their lives in such a way as to illustrate His purpose as Redeemer in the seed who should come. The drama of their lives was such as to exhibit the drama of the divine plan of redemption. Ruth herself shows that Gentiles could believe in the true God, and could be incorporated into the covenant people on a basis of equality. The book itself is an outstanding and moving example of the overshadowing care of Yahweh on behalf of His people.

The position of The Book of Ruth in the Bible is appropriate to the story it unfolds. Set between Judges and Samuel, it is like a bridge linking the records of those two books. The anarchy of the times of the Judges is thus joined in the events that finally led to the establishment of the Kingdom. The setting of The Book of Ruth when considered as a type foreshadowing the future suggests that at a time when Israel would fall into a state of spiritual anarchy, the Gospel would be proclaimed to Gentiles as preliminary to the establishing of the Kingdom of God on earth. The Book of Ruth thus forms a supplement to The Book of Judges, though the story it tells is in sharp contrast to the record of violence and evil recorded therein. The Book of Judges records the national history of the times. It describes the disorders and dangers of a republic without an effective magistracy, and a theocracy where frequently Yahweh was dethroned from the hearts of His, people, with the result that there "was no king in Israel; everyone did that which was right in his_own eyes" (Judges 17:6; 21:25). The book narrates periods of savage violence, national misery, and widespread apostasy, during which true worship deteriorated to a mere legal approach that destroyed its true spirit, and rested on self-justification.

Upon such a background, the story of Ruth is projected as a shining light in the midst of spiritual darkness. It reveals that though the national history was one of chaos and wickedness, there were those who still remained faithful to the pure principles of the Truth; that in spite of the prevailing violence and apostasy, there were faithful men like Boaz, selfless women like Ruth and Naomi, and establishments in the land where master and servants were joined together in the "one faith" as in the field of Boaz.

These facts are comforting; not only for those times, but for all times. Periods of anarchy and evil when the ways of truth and righteousness are abandoned, are not incidental to the period of the Judges only: they can erupt at any time. The basic failure of that epoch is revealed in the statement of the last verse of Judges, a verse that provides an introduction to The Book of Ruth: "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). In fact, there should have been a King to Whom all should have been submissive: and that King should have been Yahweh (Judges 8:23). But, instead, anarchy reigned. There was no nominal renunciation of Yahweh, no public and blatant atheism, no boastful impiety; but something deadlier and more insidious: the retaining of God as a sign or a symbol, but paying no heed to Him as King; worshiping Him in outward forms, but with no inward power. Moses had warned Israel not to act as they did in the land: "Ye shall not do... every man whatsoever is right in his own eyes" (Deuteronomy 12:8). But his command was ignored. The challenge is whether we, in similar circumstances, can exhibit the example of faith and courage revealed by the main characters in The Book of Ruth.

The story of Ruth can be most cheering for those who are oppressed and depressed with prevailing evils. As they ponder its meaning, and grasp its significance, they can be uplifted with the realization that they are not without a Redeemer who can help. With Job they can say: "I know that my Redeemer liveth..." (Job 19:14,25).

Reading The Book of Ruth forms part of the Jewish celebration of Pentecost which also commemorates the goodness of Yahweh. The incidents recorded in the book occurred about the time when faithful Israelites were about to celebrate that feast (cp. Ruth 2:23).

By so doing, Israelites have been reminded year after year that the great-grandmother of their most illustrious King (David) was a Moabitess (Ruth 4:22), which race was excluded from the congregation of Yahweh by the Law (Deuteronomy 23:3). When the jealous exclusiveness of Judaism is considered, this fact argues the truth, and the divine inspiration of The Book of Ruth. Only the authority of Yahweh could find such unstinting portrayal of a foreigner as the focus of admiration. If the book were a mere human production, Ruth undoubtedly would have been represented as a Jewess. By this book, therefore, Yahweh taught that Gentiles can find a place in His plan of salvation, equally with Jews; but that the way open to that end is beyond the ability of the Law (see Galatians 3:8-14); it is the revelation and appeal of grace.

It is part of the remarkable drama of the divine purpose, that from out of the humble service of a poverty-ridden Gentile maiden of a despised race, came the future Redeemer and King of mankind. From the Gentile maiden, united to the hope of Israel, came David and Christ. As the book provides a partial lineage of David, and thus of Christ, we learn that Gentile blood was in the one who became the redeemer of all mankind. And as though as to suitably reward the Gentile Ruth for her faithful ministrations to that end, through Christ, who descended from her, has been drawn an innumerable company of Gentiles, to lay hold upon the hope of Israel, and so to walk in the footsteps of faithful Ruth.

There is great value in the study of this book. It will not only reveal the humble condescension of Christ as Redeemer and so draw the reader closer to him, but it will also reveal in the qualities of Ruth those attributes that he can develop which will please Christ. Our exposition provides notes on the verses, rather than attempting to exhaust the subject in the form of an essay. By this means, it is designed to draw the reader to the Scriptures themselves, for therein are to be found the richest rewards of study. Let him prayerfully read with earnest attention this delightful book, and he will find himself blessed indeed in the treasures of wisdom it will unfold.

H. P. Mansfield — May, 1979

THE STORY OF RUTH

AN IMMORTAL RECORD OF LOVELINESS AND CHARM SETTING FORWARD THE PRINCIPLES OF REDEMPTION

THE SETTING OF THE BOOK

The Book of Ruth is historically important as providing the lineage of David through the whole period of the rule of the Judges from Salmon who fought under Joshua, to Jesse the Bethlehemite, the father of David (1 Sam. 16:1).

As such, it supplies a vital link in tracing the genealogy of the Lord (Matt. 1:1,5).

The care with which this narrative was preserved through so many centuries before Christ is an evidence of the Providence of Yahweh to Whom are known all things "from the beginning of the world", for it links the record of David with that of Christ.

The book is also important as illustrating that not all of Israel were brought under the degrading influence of the national environment in the days of the Judges. The circumstances of Boaz, Naomi and Ruth illustrate that even in times of great wickedness, or apostasy, individuals, or minority groups, do not have to succumb to their environment. If they manifest sufficient faith, courage and determination, they can lift themselves above it, and maintain a consistent walk before their God in the way that He will approve.

The Book, from its contents, as well as by its position in the canon of Scripture, forms a kind of appendix to The Book of Judges. It is included almost as an afterthought, as though to remind readers that circumstances may not be as completely hopeless as they may first appear; so that the story can act as an encouragement to them to seek the help of Yahweh in their distress. Let us face up to the problems of life as faithfully and courageously as did Naomi, Ruth or Boaz, and the success that they ultimately achieved in their circumstances, will be enjoyed by those who follow their example in this age.

There appears to be purpose and design, not only in what the books of the Bible record in regard to the revelation of Yahweh, but also in their very setting in Scripture. For example, the five books of Moses set forth the parable of the Pentateuch in the following manner:

Genesis: speaks of Ruin and Divine selection through Abraham.

Exodus: speaks of Separation as Israel is drawn out of Egypt.

Leviticus: speaks of Fellowship with Yahweh established on the basis of sacrifice.

Numbers: speaks of Divine grace in His Providence and Guidance illustrated by His overshadowing care of Israel in the wilderness.

Deuteronomy: speaks of the attainment of Hope as the new generation of Israelites prepare to enter the land.

Consider also the parable revealed by the historical books that follow as foreshadowing in type the past and future work of Christ.

Joshua:

by his conquests made it possible for Israelites to obtain their inheritance; leaving it to their individual initiative to do so. Christ did likewise by his personal conquest of sin and death.

Judges:

pictures the anarchy and error that followed the death of Joshua; foreshadowing the evils that have afflicted Ecclesias since the days of Christ through the centuries to the present.

Ruth:

dramatizes the faithfulness of minority groups and individuals who refuse to capitulate to anarchy or error; and in spite of circumstances, continue to render unto Yahweh that which is due to His holy name.

Samuel:

the two books record the events that brought David to the throne and established the kingdom in power by conquest; foreshadowing Christ's coming conquests and restoration of the throne of David.

Kings:

narrate the golden age of Israel's history, the glory under Solomon; whose peaceful reign foreshadows the coming Millennium.

Chronicles:

outlines the setting up of the Temple service in its fullness; completing the national glory of the nation.

This five-fold division of the divine record (for Ruth is really an epilogue of Judges) foreshadows in sequence the future establishment of the Kingdom of God. The type anticipates the following developments:

(1) — Christ's conquest of sin and death made it possible for any to obtain their inheritance (Joshua).

(2) — Ecclesial life is largely a record of anarchy and error, during which minority groups only have succeeded (Judges and Ruth).

(3) — Christ will return to re-establish the throne of David by conquest (Samuel).

(4) — Christ will supervise the building of the House of Prayer for all nations (Kings).

(5) — Christ will establish the Temple services and Theocratic rule of the Kingdom of God (Chronicles).

Whether we accept the type or not, the overall order of events as narrated, foreshadows that order by which the perfection in Christ will be established in the earth.

In the midst of the great, dramatic events of the present, our personal redemption is of vital importance. In that regard The Book of Ruth can provide a direction and an incentive.

AN OUTLINE OF THE BOOK

A man of Bethlehem named Elimelech, with his wife Naomi, and his two sons Mahlon and Chilion, leaves his own country in a time of famine, and goes to sojourn in the land of Moab. There he dies, and Naomi marries her two sons to two Moabitish women. Mahlon marries Ruth, and Chilion marries Orpah. In about ten years both these brethren die, and Naomi, accompanied by her two daughters in law, sets out to return to the land of Judah, she having heard that plenty is again restored to her country.

Arriving at the border of Moab, she suggests that her daughters return to their own country and kindred. Orpah takes her advice, and, after an affectionate parting, returns; but Ruth insists on accompanying her mother in law. They arrive in Bethlehem about the time of harvest; and Ruth goes out into the fields to glean for their support. The ground on which she finds herself belongs to Boaz, one of the relatives of Elimelech. Finding who she is, Boaz orders that she receive preferential treatment, and makes certain that she receives special care. On learning of this, Naomi perceives a divine overshadowing of the life of her daughter in law, and instructs her to seek Boaz in marriage as the Law provides. Boaz, recognizing that as kinsman he has the right of marriage, is willing to accept Ruth, providing that a nearer kinsman, then living, should refuse. He makes application to the latter, who refuses to take Ruth, and surrenders his right to Boaz, according to the custom of the times, at the gate of Bethlehem before the elders of the city.

Boaz then takes Ruth to wife. She gives birth to Obed, who becomes the father of Jesse, the father of David. Thus from this Moabitess eventually comes the Redeemer of mankind. The book sets

ANALYSIS

The four chapters of the Book of Ruth quite satisfactorily divide the book for us, for they record for steps in the drama of Ruth's life.

CHAPTER ONE: LOVE'S RESOLVE

— Ruth's Noble Choice: She cleaves to Naomi in her sorrow.

a. Famine drives Elimelech into exile vv.1-2

b. Death strikes three times vv.3-5

c. Naomi decides to return vv.6-7

d. Ruth and Orpah decide to return also vv.8-10

e. Naomi warns of difficulties ahead vv. 11-13

f. Orpah turns back but Ruth refuses to leave Naomi vv. 14-18

g. Naomi and Ruth make their way to Bethlehem vv. 19-22

CHAPTER TWO: LOVE'S RESPONSE:

— Ruth's Faithful Service: She responds to Naomi's pressing need.

a. Ruth gleans in the field of Boaz vv.1-3

b. The relationship of Boaz with his workers vv.4-7

c. Boaz extends kindness to Ruth vv.8-10

d. Additional privileges given to Ruth vv. 11-17

e. Naomi's instructions to Ruth vv.18-23

CHAPTER THREE: LOVE'S REQUEST:

— Ruth's Virtuous Appeal: She seeks the help of Boaz as Redeemer.

a. Naomi instructs Ruth to approach Boaz as Redeemer vv. 1-7

b. Ruth's Humble Appeal vv.8-9

c. The Gracious Response of Boaz vv. 10-13

d. Boaz' care for Ruth vv.14-15

e. Naomi's advice to Ruth vv. 16-18

CHAPTER FOUR: LOVE'S REWARD

— Ruth the beloved wife finds joy in her offspring

a. Boaz negotiates with Ruth's nearer kinsman for her marriage vv. 1-5

b. The unnamed kinsman refuses Ruth vv.6-8

c. Boaz assumes Responsibility of Redeemer vv.9-12

d. Marriage: the final joy vv. 13-17

e. A king is born vv.18-22