Outline of Exegetical Paper – Ruth 3:7-11

I.                   Introduction

a.       A Cycle of Redemption: Fulfillment of needs establishes a marriage of redemption, which leads to a blessed legacy

 

II.                Context

a.       Historical – Cultural

                                                              i.      Author – unknown  

                                                            ii.      Theme – redemption

                                                          iii.      Setting – time of the judges

b.      Literary

                                                              i.      Genre – short story/novella

                                                            ii.      Style – narrative prose

                                                          iii.      Name etymology

                                                          iv.      Literary devices

 

III.             Body

a.       Content – v.7

                                                              i.      Perfect timing

                                                            ii.      The exchange

b.      Content –v.8-9a

                                                              i.      Boaz’s innocence revealed

                                                            ii.      Ruth’s innocence revealed

c.       Content – v.9b

                                                              i.      The multi-purpose proposal

                                                            ii.      A moment with God

d.      Content – v.10

                                                              i.      Two acts of kindness

                                                            ii.      Redemption of Boaz

e.       Content – v.11

                                                              i.      Redemption of Ruth

                                                            ii.      Importance of character

 

IV.             Application of Passage for Contemporary Audience

a.       The down pour of God’s blessings

b.      Starting the redemptive cycle

 

V.                Bibliography

 

 

Introduction

            On the surface, The Book Ruth is a simple love story that ends happily with the birth of the newlyweds’ son. Once the exterior is pierced, however, the complexities and richness of the story pours forth, and a lifetime can be spent examining all the ingredients. The climax of this narrative occurs on the threshing floor between verses 3:7-11. The climax entails a proposal for an exchange of marital needs that ignites redemption and gives birth to a sacred legacy that leads to the birth of King David and Jesus Christ, the Messiah. The details of the threshing floor scene offer a beautiful illustration of the marriage design, and the decisions that are made in the black of night shape the history of Christian lineage.

            Ruth and Boaz differ in many ways. She is female, young, foreign and poor. He is male, older, Hebrew and rich. However, they have one fundamental characteristic in common: empty legacies. Although Boaz comes from a rich heritage (Abraham, Isaac and Jacob), he has no hope for a future legacy.  On the other hand, Ruth has absolutely no recorded heritage (other than being a Moabitess), but she has possible hope for a future legacy.  Their lives link together the missing pieces of history, and the emptiness of his future and the emptiness of her past are redeemed.  But before they can receive redemption, they must first be willing to humbly fulfill each other’s marital needs. Ruth must be willing to provide for Boaz’s need for sexual intimacy, and Boaz must be willing to provide for Ruth’s need for protection. These needs are designed purposely to make Ruth and Boaz dependent on each other. Only when these needs are fulfilled, can redemption occur and a legacy of blessings begin.  

 

 

Context (Historical-Cultural)

            The author of The Book of Ruth is unknown.  Scholars have made a few guesses on the author, but none of them have been confirmed; however, the importance of labeling an author is irrelevant. The Book of Ruth most likely started as poetry that the Hebrew people orally passed down to each generation. [1] The absence of an author only adds to the story’s mystery and beauty.  A major theme of The Book of Ruth is redemption; however, the story is multifaceted, and the best exegetical paper could not glean every grain of wisdom from this book.  The plethora of themes – loss of spouse, daughter and mother-in-law relationship, importance of character-building, life as an outsider, feminist issues, and God’s redeeming love – can be overwhelming.   For this reason, readers should look to themselves and apply the bits of insight that will help them in their current life situations.

The historical and cultural settings of the book of Ruth build a foundation, which helps the readers to better appreciate the redemptive theme found in the book.  When the book of Ruth is actually written in script form is still debatable, but the story does take place during the “wild, stormy period of the judges.”[2]  The time of the judges is rather broad, and scholars have estimated the time-frame to be between 1220 and 1050 BCE.[3]  During this time, there is no king in charge of Israel and moral disorder abounded.[4] The story of Ruth does not focus on the tribulations that occur during the time of the judges; rather, it focuses on the tribulations that occur in the life of one woman, Ruth.

The bulk of the setting is somewhat removed from the cultural chaos, and the story unfolds in the quiet, rural town of Bethlehem.[5]   Naomi and her Moabite daughter-in-law, Ruth, leave Moab after the death of Naomi’s husband, Elimelech, and her two sons, Mahlon and Kilion. Naomi and Ruth are left destitute and alone and travel back to Bethlehem as refugees.  The fact that Ruth is a Moabitess and Naomi lived in Moab for ten years is a hindrance that the women will have to overcome.[6] The Moab tribe stems from the incest of Lot and his daughter, and the people are polytheist with their main god being Chemosh.[7] These cultural aspects are just two of the many reasons why Israel and Moab are at odds; however, the story of Ruth appears to have occurred during a sliver of time when Israel and Moab are at peace.[8]

Naomi and Ruth are at a great disadvantage when they arrive at Bethlehem because they are both childless widows.  The culture of the time is based on a Patriarchal society, and women’s protection is almost exclusively provided by men, and their worth is based mainly on having children.[9] The only two hopes that are available to Ruth and Naomi are the gleaning law and the levirate marriage. The gleaning law allows for the poor to glean the leftover harvest. The Levirate marriage allows a childless deceased man to maintain his family line through his wife. The deceased man’s wife can marry his brother or his closest relative. The first born son of the new marriage is considered the son of the deceased man, thereby continuing his family line.[10] Though this law ensures the continuance of deceased man’s lineage, the law protects the widowed wife as well. 

The Hebrew people are divided into tribes, clans and families. Because there is no central leadership during the time of the judges, the people place great value on any clan connection. The clan members share the same blood-line and heritage; they also share land ownership. Although the Hebrew culture emphasizes the importance of family, the law of the kinsman-redeemer is not always followed: “It would seem to be the conclusion of the book, and of Judean society at the time, that one can live a life of sufficient moral goodness – the ‘good-enough life’ – without engaging in acts of redemption. Apparently, it is acceptable to refuse to be a redeemer.” [11] Boaz’s lack of supportive actions toward his kinsman, Noami, goes a long with the attitude of the day, but his neglect goes against God’s prescribed laws.

Context (literary)

            The book of Ruth is written as a short story or novella,[12] which probably started as oral poetry.  Because of the story’s poetry origins, many of the poetic devices are still intact.  Short stories are complex and can be read on many different levels.  The book of Ruth can simply be read as a love story, or it can be read as instructions on how to live one’s life.  The themes of a short story can be discussed and debated, but no one theme can be labeled as right or wrong.  The short story’s ambiguity enables all readers to incorporate the themes found in the book of Ruth into their lives in a way that is most applicable to them.

            Short stories are made up of six elements: exposition, complication, rising action, crisis, climax and resolution.  The exposition of the story of Ruth is set in the time of the judges in pastoral Bethlehem.  The complication is that Ruth and Naomi are childless widows. The rising action occurs when Ruth gleans from Boaz’s field. The crisis is when Naomi and Ruth finally decide that they can no longer live without protection.  The climax is when Ruth proposes to Boaz on the threshing floor. Finally, the resolution is the birth of Ruth and Boaz’s son, Obed: the father of Jesse and the grandfather of King David. The story of Ruth is written in a narrative prose style. A narrative is “a literary form characterized by sequential time action and involving plot, setting and characters.”[13] Narratives are usually character-driven, and the themes and morals are not stated, rather they are implied by the characters’ actions.  Narratives are usually easy to remember, and they demonstrate real life situations. The real life feel of narratives encourages readers to personally identify with the story and the characters. The story is also written in prose – the everyday, common language of the time. The prose style also helps with the likeability of the story because the language is so easy to read and understand.

            The etymology of names plays an integral role in the literary aspect of the story of Ruth: “In keeping with the Hebrew understanding that to know a person’s name is to know his or her character.”[14] Understanding the meaning of the characters’ names in Ruth adds details to the story, gives depth to the characters and foreshadows future events. The etymology relevance of the names is always open for argument, but this relevance can still add dimension to the narrative. A few examples from Ruth are as follows: Naomi (sweetness) tells the women gathered at the well to call her Mara (bitterness). The names of Naomi’s sons who have died are Mahlon (sickness) and Kilion (destruction). Ruth (willingness) openly accepts the Israelite God. Naomi’s other daughter-in-law, Orpah (turn her back), does not accompany Naomi to Bethlehem. Boaz (strength in him) offers protection to Ruth and Naomi.[15]

The literary devices found in the book of Ruth are numerous.  Acknowledging and understanding the literary devices help the readers to better understand the intricacies of the language. The presence of  literary devices accentuates the writer’s literary skill and adds to the grandeur of the narrative.  The following is merely a fraction of the literary devices found in Ruth: compare/contrast (e.g. Naomi’s emptiness/fullness), repetition (e.g. kinsman-redeemer is repeated), parallelism (e.g. Ruth repeats language structures in Ruth 1:16) and foreshadowing (e.g. Boaz gives Ruth six measures of barely to give to Naomi, which foreshadows that Naomi’s emptiness shall be filled).

Context (v.7) “When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the heap of grain; and she came secretly, and uncovered his feet and lay down” (NAS).

            Ruth has an important proposition for Boaz, and she rightly waits with her request until the timing is perfect. The verse states that Boaz’s “heart was merry.”  The word merry is derived from the Hebrew word yatab, which has a lighted-hearted feel with synonyms that include glad and joyful. Mood is a tricky thing, and it can cause a person to react to feeling rather than thought. Ruth is smart to wait until Boaz’s mood is in her favor.

            Ruth also waits with her request until Boaz is finished with his harvest and is surrounded by the fruits of his labor on the threshing floor.  Boaz has had a successful harvest and is celebrating the bounty. Moreover, Boaz no longer has any great pressing obligations.  The long processes of harvesting and threshing are over, and Boaz is now available to place his attentions elsewhere. Instead of waiting until the morning and losing this perfect moment, Ruth obeys Naomi and acts immediately.

            Ruth goes to the threshing floor where Boaz is sleeping away from the other workers and uncovers the lower half of his body (feet is a euphemism for sexual organs).[16]  The symbolic importance of Boaz’s uncovered body reveals the exchange that Ruth wants to make with Boaz. She is willing to meet his need for sexual intimacy if he is willing to meet her need for protection. Protection will redeem Ruth’s vulnerability, and sexual fulfillment will redeem Boaz’s apathy: apathy as a kinsman-redeemer and apathy as a childless man.

Ruth uncovers Boaz’s body in order to allude back to when Boaz tells her, "May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge” (Ruth 2:12). The irony is apparent when Boaz says these nice words because they are spoken from the very mouth of the kinsman-redeemer that has the ability to offer the protection Ruth needs. The word wing and covering both come from the same Hebrew word kanaph.  Though Boaz has verbally wished kanaph as protection over Ruth, she must literally pull off the protection of the kanaph from over his body to symbolically show him that his words are meaningless and empty.  Thus, the act of Ruth uncovering Boaz’s body represents her indirect request for protection from Boaz.

In addition, Ruth uncovers Boaz’s body in order to assure that in return for his protection, she will fulfill his need for sexual intimacy. Ruth’s hints to sexual intimacy cannot be overlooked: “That sexual overtones are present is, however, patently certain.” [17] She washes her body, puts on new clothing and perfumes her skin. She waits to approach Boaz until he has been feasting, drinking and celebrating. She secretly uncovers his body and lies next to him in the dark of night.  Every one of her actions is directed towards initiating sexual intimacy; even the Hebrew word for lie down (shakab) has sexual connotations.  Ruth has carefully created an extremely sexually charged situation; however, she does not act on it. Instead, she places the situation at Boaz’s Marg@lah (feet) and entrusts him with the ability to make the right decision.
Content (v. 8-9a) “It happened in the middle of the night that the man was startled and bent forward; and behold, a woman was lying at his feet. ‘Who are you?’ he asked.”

            Boaz is startled awake by his exposed genitalia and the female body lying next to him. The Hebrew word for startled is chadrad, which also means afraid, fear and terror. This word is used in a frightening description found in Isaiah: “Because of this all hands will go limp, every man’s heart will melt. Terror (chadrad) will seize them” (Isaiah 13:7-8b). From Boaz’s dramatic reaction, it is obvious that he is not accustomed to the situation he now finds himself.  Whether a cool breeze on his bare skin, the smell of perfume or God Himself startles Boaz awake is not known, but what is known is the fact that Boaz is afraid. This fear asserts Boaz’s sexual innocence in this morally dubious situation. If Boaz is accustomed to such questionable settings, he would not be so terrified.

Boaz’s innocence is portrayed again when he asks the unknown woman, “Who are you?”  If Boaz’s innocence is doubtful, he would have a list of women candidates from which to choose a name. Caught in complete surprise, Boaz has no idea who the woman is.  Moreover, Ruth’s innocence is indirectly revealed when Boaz asks for the woman’s name. If Ruth’s sexual integrity is doubtful, Boaz would immediately ask, “Ruth, is that you?”  Since Ruth is a woman of noble character, Boaz does not name her. The entire sexually charged situation is out of character for them both.  The innocence revealed in this very sexually promiscuous circumstance causes the entire threshing floor scene to become rather amusing.

Context (v.9b) “And she answered, ‘I am Ruth your maid. So spread your covering over your maid, for you are a close relative.’”

It is within the remarkable scene on the threshing floor that Ruth proposes marriage to Boaz. Ruth shows her intelligent and her wit by using a wonderful pun: “Spread your covering of over your maid, for you are a close relative,” which nicely repeats the beautiful Hebrew word kanaph (wing or covering).  The use of this expression has four uses. First, it is used as an indirect proposal for marriage. Second, it is used as a reminder to Boaz of Ruth’s social nakedness (not having the protection of a man). Third, it is used has a humble reminder to Boaz of his obligation as kinsman-redeemer. Fourth, it is used to point out Boaz’s nakedness and the sexually charged situation that Ruth has skillful constructed. In one sentence Ruth has proposed marriage, revealed her vulnerability, reminded Boaz of redemption and offered to fulfill his need for sexual intimacy. 

The fact that God allows the threshing floor scene to take place adds even more excitement to this already emotionally driven and intense climax. God has brought these two people into a moment with Him that will either break their moral integrity or strengthen it.  Boaz and Ruth can commit a mortal sin on the threshing floor in the cover of night and begin a legacy of sin.  Or they can withstand the temptation and patiently obey the laws that God has prescribed and begin a legacy of blessings.

Content (v. 10) “‘Then he said, “May you be blessed of the LORD, my daughter. You have shown your last kindness to be better than the first by not going after the young men, whether poor or rich.”

            Ruth’s first act of kindness is shown to Naomi and foreshadows Ruth’s second act of kindness shown to Boaz. In the first act of kindness, Ruth revives Naomi’s appetite for life.  At the start of the story, Ruth gives a touching speech to Naomi that resembles a vow of marriage. Ruth accomplishes this vow by fulfilling Naomi’s need for protection.  However, Naomi stays apathetic about life once they arrive at Bethlehem.  Naomi’s apathy is seen when it is Ruth who initiates getting food. Ruth is not from Israel, yet it is she that utilizes the gleaning law and gets grain.[18]  Moreover, Naomi knows that she has a relative, “a man of standing,”  that lives in Bethlehem, yet she does not seek him out. It is Ruth who makes first contact with Boaz.  It is not until Ruth comes to Naomi with food that Naomi’s spirit is revived. Once Naomi lifelessness is redeemed, she orchestrates a plan that leads to the redemption of Boaz on the threshing floor.  

In the second act of kindness, Ruth revives Boaz’s appetite for sexual intimacy. As stated earlier, the threshing floor is rich with sexual energy. This energy reminds Boaz of his sexual appetite, which signifies life, youth and vitality. It is obvious from the story that Boaz has forgotten his need for sexual fulfillment.  He has had Ruth at his house, his dinner table and his fields for some time, but he never seeks her out.  He professes to know her great character, but his apathy prevents him from making Ruth his wife. The fact that Boaz thanks Ruth for “not going after the young men,” suggest that he believes he is no longer able to pursue marriage.  It is not until Ruth comes to Boaz with sexual intimacy that Boaz’s vigor is revived.  Boaz needs this vigor because he must continue his family line, which is the heart and soul of the Israel people.  Boaz needs this sexual appetite in order to produce an heir that will lead to the births of King David and Jesus Christ.  Once Boaz’s vigor is redeemed, he orchestrates a plan that leads to the redemption of Ruth at the city gates.

Content (v.11) “‘Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence.’” 

            Finally, all of the actions Ruth has taken to prepare for the threshing-floor have come to a final moment. She waits to hear Boaz’s verdict.  What is his answer?  “I will do for you whatever you ask” is the reply. Boaz has completely offered his support to Ruth.  The verb whatever is the Hebrew verb kol, meaning all, the whole, totality and everything. Boaz has received new energy, and he is now willing to exert all of it towards making sure that Ruth receives redemption from a poor, widowed, barren woman of no stature to a wealthy, married mother of stature.[19]

            On a final note, the importance of Ruth’s noble character must not be missed. Boaz tells Ruth that everyone knows that she is “a woman of excellence.”  Ruth has proven her strength by her loyalty, dedication, hard work and integrity that is seen thought out the entire story.  The redemption Ruth receives does not come easily. She has to show that she is worth a woman deserving of all that the redemption entails.  She must have the character of a woman of wealth before she receives money.  She must have the character of a mother before she receives children. She must have the character of a wife before she receives a husband.  And she must have the character of stature before she receives acclaim.  God has redeemed Ruth’s life, and He has blessed her with all she desires because she has proven herself worthy of the blessings.  The importance on character cultivation goes hand in hand with the blessings of God. 

Application

Through the story of Ruth, readers are exposed to layers upon layers of interweaving cycles of redemption. This exegetical paper has focused on Ruth’s and Boaz’s redemptive marriage that stems from the couples’ willingness to fulfill each other’s needs. Their redemptive marriage allows Ruth and Boaz to be blessed with a prestigious seat at the ceremony of the ultimate redemptive marriage, the marriage of Jesus Christ to His beloved church to which he gave His life.   However, the narrative of Ruth is chalked full of small and large redemptive features that all seem to cause a bless-filled domino effect. The characters in the story of Ruth are literally going around town serving each other and receiving a bounty of blessings in return. Even the morally deficient attitude of city of Bethlehem has received redemption.  They “elders and those at the gate” and the “women” speak blessings over the marriage and the new baby. They know that the legacy of blessings has returned!

The awesome truth that can be pulled Ruth and applied today is that anyone can start the cycle of redemption.  If a person is willing to do as Christ and fulfill the needs of others, she/he will begin the redemptive cycle and the blessings of God will rain down. When God releases a blessing downpour, an amazing thing occurs: the blessings soak not only the redeemed, but the people around the redeemed. Everyone one is blessed! In the story of Ruth, the entire nation of Israel is blessed. Because Boaz and Ruth found strength in one another and willingly served each other’s needs, they created a legacy of blessings that we enjoy today. What can we do as people today that will unleash God’s blessings on the children of tomorrow?

 

 

 

Bibliography

 

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Fewell, Danna Nolan and Gunn, David M. “‘A Son Is Born to Naomi!’ Literary Allusions

and Interpretations in the Book of Ruth,” Women in the Hebrew Bible edited by Alice Bach. New York: Routledge (1999), 233-239.

 

Goodrick, Edward W. and Kohlenberger III, John, ed. The NIV Exhaustive Concordance.

Grand Rapids, MI: Zondervan Publishing House, 1990.

 

Gordis, Robert. “Personal Names in Ruth – A Note on Biblical Etymologies,” Judaism 35

(Summer 1986): 298-300.

 

Hoerth,  Alfred J., Mattingly, Gerald L., and Yamauchi, Edwin M., eds. Peoples of the old

Testament World. Grand Rapids, MI: The Lutterworth Press, 1996.

 

Isserlin, B.S.J. The Israelites. Minneapolis, MN: Fortress Press, 2001.

 

Kroeger, Catherine Clark and Evans, Mary J. eds. The IVP Women’s Bible Commentary.

Downers Grove, IL: InterVarsity Press, 2002.

 

Morgenstern, Mira. “Ruth and the Sense of Self: Midrash and Differences,” Judaism 48 (Spring

1999): 132- 145.

 

Nicoll, W. Robertson, ed. Vol. 1, The Expositor’s Bible. Grand Rapids, MI: WM.B. Eerdmans

Publishing Co., 1947.

 

Ockenga, Harold John. Women who Made Bible History. Grand Rapids MI: Zondervan

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Studylight. The Old Testament Hebrew Lexicon. IBS Direct. http://www.studylight.org.

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Trible, Phyllis. God and the Rhetoric of Sexuality. Philadelphia, PA: Fortress Press, 1976.