RUTH, BOOK OF
This Bible book takes its name from one of its principal characters, Ruth the Moabitess. The narrative shows how Ruth became an ancestress of David by undergoing brother-in-law marriage with Boaz in behalf of her mother-in-law Naomi. The appreciation, loyalty and the trust in Jehovah that were manifested by Boaz, Naomi and Ruth permeate the account.—Ruth 1:8, 9, 16, 17; 2:4, 10-13, 19, 20; 3:9-13; 4:10.
With the exception of the genealogical listing (Ruth 4:18-22), the events related in the book of Ruth cover a period of about eleven years in the time of the Judges, though it is not stated exactly when it was during this period that they occurred.—Ruth 1:1, 4, 22; 2:23; 4:13.
Jewish tradition credits Samuel with the writership of the book, and this would not disagree with internal evidence. The fact that the account concludes with David’s genealogy suggests that the writer knew about God’s purpose respecting David. This would fit Samuel, for he was the one who anointed David to be king. Therefore, it would also have been appropriate for Samuel to make a record of David’s ancestral background.—1 Sam. 16:1, 13.
AUTHENTICITY AND VALUE
That the book of Ruth is historical is confirmed by Matthew’s genealogy of Jesus Christ, which lists Boaz, Ruth and Obed in the line of descent. (Matt. 1:5; compare Ruth 4:18-22; 1 Chronicles 2:5, 9-15.) Moreover, it is inconceivable that a Hebrew writer would have deliberately invented a foreign maternal ancestry for David, the first king in the royal line of Judah.
The historical record provides background material that illustrates and illuminates other parts of the Bible. David’s becoming a ‘man agreeable to Jehovah’s heart’ may partly be explained on the basis of his ancestral heritage as depicted in the book of Ruth. (1 Sam. 13:14) The application of the laws involving gleaning (Lev. 19:9, 10; Deut. 24:19-22; Ruth 2:1, 3, 7, 15-17, 23) and brother-in-law marriage (Deut. 25:5-10; Ruth 3:7-13; 4:1-13) are vividly portrayed. There is evidence of Jehovah’s guidance in the preservation of the line of descent leading to the Messiah and also in the choice of individuals for that line. Israelite women who were married to a man of the tribe of Judah had the possible prospect of contributing to Messiah’s earthly line of descent. (Gen. 49:10) The fact that Ruth, a Moabitess, was so favored illustrates the principle stated by the apostle Paul: “It depends, not upon the one wishing nor upon the one running, but upon God, who has mercy.” (Rom. 9:16) Ruth had chosen Jehovah as her God and Israel as her people and, in his great mercy, Jehovah granted to her a “perfect wage” in permitting her to become a link in the most important line of descent.—Ruth 2:12; 4:13-17.
OUTLINE OF CONTENTS
I. Naomi’s bereavement while residing in Moab (1:1-5)
II. Naomi and her widowed daughters-in-law Ruth and Orpah leave Moab (1:6-18)
A. On the way, Naomi recommends that Ruth and Orpah return to Moab (1:6-13)
B. Orpah kisses Naomi and departs (1:14)
C. Ruth sticks with Naomi and voices her determination to be a worshiper of Jehovah (1:15-18)
III. Experiences of Ruth and Naomi at Bethlehem (1:19–4:22)
A. Local reaction to their arrival (1:19-22)
B. Ruth gleans in the field of Boaz and is favored by him (2:1-23)
C. Ruth complies with Naomi’s instructions and requests Boaz to act as repurchaser (3:1-18)
D. Boaz extends opportunity to nearer relative to do repurchasing; upon that one’s refusal, he takes Ruth as his wife (4:1-13)
E. Boaz’ marriage to Ruth is blessed with birth of Obed, for whom Naomi serves as nurse or caretaker and who later becomes an ancestor of David (4:14-22)
See the book “All Scripture Is Inspired of God and Beneficial,” pp. 51-53.