Ruth – Page 2

As I noted last time, I’ve been studying the book of Ruth lately. With the help of commentator Dan Block, I’ve been confronted with something in the book that I found striking.

Most commentators note that the book is mostly dialogue; about 52% of the Hebrew words there are spoken by various characters in the story. A recurring theme in these speeches is prayer for blessing:

“Now behold, Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they said to him, ‘May the Lord bless you’ ” (Ru 2.4).
“Her mother-in-law then said to her, ‘Where did you glean today and where did you work? May he who took notice of you be blessed’ “ (Ru 2.19).
“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 young men, whether poor or rich’ ” (Ru 3.10).
“Then the women said to Naomi, ‘Blessed is the Lord who has not left you without a redeemer today, and may his name become famous in Israel’ “ (Ru 4.14).

There are other prayers that call for blessing without using the word:

“And Naomi said to her two daughters-in-law, ‘Go, return each of you to her mother’s house. May the Lord deal kindly with you as you have dealt with the dead and with me. ⁹May the Lord grant that you may find rest, each in the house of her husband.’ Then she kissed them, and they lifted up their voices and wept” (Ru 1.8-9).
“[Boaz said to Ruth,] ‘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’ ” (Ru 2.12).
“All the people who were in the court, and the elders, said, ‘We are witnesses. May the Lord make the woman who is coming into your home like Rachel and Leah, both of whom built the house of Israel; and may you achieve wealth in Ephrathah and become famous in Bethlehem. ¹²Moreover, may your house be like the house of Perez whom Tamar bore to Judah, through the offspring which the Lord will give you by this young woman’ “ (Ru 4.11-12).
“[The women of Bethlehem said to Naomi,] ‘May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him’ “ (Ru 4.15).

That’s seven prayers (the last bullet point in each set being from the same prayer) in just four relatively short chapters.

Boaz blesses his field workers (and they him) and Ruth (twice).
Naomi blesses her daughters-in-law and Boaz.
The people of Bethlehem bless Ruth and Naomi.

Do you notice anything?

Nobody prays for his own needs. Not Boaz, the (likely) old bachelor, who, as it turns out, could really benefit from a wife, both as a companion and as the provider of a family line. Not Naomi, the childless widow who is in imminent danger of starvation. Not the people of Bethlehem, who have just emerged from a famine. And not Ruth, who has left all she knows to live in a foreign and hostile culture.

Nobody. As Block notes in the New American Commentary, “It is striking that no one in the book prays for a resolution of his own crisis. In each case a person prays that Yahweh would bless someone else. This is a mark of ḥesed” (pp 612-13).

Hesed is the Hebrew word translated “kindly” or “kindness” in Ruth 1.8, 2.20, and 3.10. It’s the “mercy” in the oft-used biblical statement that “[God’s] mercy endureth forever.” It speaks of fierce loyalty to a relationship that’s based on love.

Now, other biblical passages make it clear that praying for your own needs is not only tolerated but encouraged and even welcomed. Both Paul and Peter tell us to cast our care on God, making our requests known (Php 4.6; 1P 5.7). But against the dark background of the Judges, when “every man did what was right in his own eyes,” it’s remarkable to see a community where the first concern is for others.

Photo by Jack Sharp on Unsplash

In my Bible study plan I’m always doing a deep dive on a section of Scripture. For the first three months of this year, I’m studying Ruth. I return to the book every day, studying it from multiple perspectives and reading. A lot.

A few days ago I thought of something that I’d never noticed before, after all these years of hearing and reading the story dozens of times. It’s something about the first major incident in the book.

We all know the story. Naomi and her husband move from Bethlehem—the house of bread—to Moab because of a famine. Their two sons marry Moabite women, and then all three men die. In the culture of that day, a childless widow is in very serious danger of starving to death. Naomi hears that the famine is over back in Bethlehem and decides to return—likely because she has family there who will be legally obligated to help her.

So far the story is pretty simple. But it’s complicated by the fact that one of her Moabite daughters-in-law, Ruth, wants to return with her.

Naomi argues against it, citing the obvious practical fact that Ruth is more likely to find a second husband in her own land. Naomi doesn’t mention the fact that the Moabites and the Israelites are enemies; the king of Moab had hired the prophet Balaam to curse Israel (Nu 22.4-5), and God had consequently cursed the king and his people (Nu 24.17). Surely Ruth’s marital prospects would be better in Moab.

But Ruth insists. She will go with Naomi; she will live with Naomi; she will adopt her people and culture; and she will worship her God (Ru 1.16)—for the rest of her life (Ru 1.17).

Why?

Look at this from Ruth’s perspective. The conventional wisdom in her day is that every ethnic group has its own god. Chemosh is the god of the Moabites—and their harvests are so plentiful that Yahweh’s people are coming over there to get a piece of the action. In all of Ruth’s experience to this point, she has seen nothing that would convince her that Yahweh cares for his people, or even that he is good. His people are starving, so Chemosh feeds them. Her father-in-law dies in Moab, as do his two sons, including Ruth’s husband, and all of them allegedly under the care of this tribal god Yahweh—who, to make matters worse, has placed her and her people under a specific curse.

Why seek shelter under the wings of such a god? What has he ever done for his own people, let alone an enemy?

Was it Naomi’s love for and trust in her own god? Well, she believes that her god, Yahweh, has taken someone who was full and has left her empty. A few days from now she will tell her own people no longer to call her by her name, Naomi, which means “pleasant.” Instead, she will say, call me Mara—“bitter.” My god has not been good to me.

So why does Ruth go with Naomi? And especially, why does she seek to worship Naomi’s god?

Well, for all her imperfections, Naomi does recognize that God is in charge. (And here I begin to capitalize the word again.) It is he who has brought food back to Bethlehem (Ru 1.6). It is he, not Chemosh, who she confidently believes will prosper the lives of her daughters-in-law (Ru 1.8-9). Even though his hand has gone out against her (Ru 1.13), she still believes that he is strong enough to bless, and she prays that he will. You don’t pray to someone you don’t believe in.

Apparently, Ruth sees in Naomi’s imperfect faith something greater than what she sees in the worshippers of her tribal god. For all of the trouble, for all of the pain, this is a God worth following—even at the cost of leaving home, family, culture, and language to go to a land where you’re under a curse, where you will likely face deep, overt, and lifelong discrimination.

So she goes.

And she finds that her faith is richly rewarded. This Yahweh, she finds, does indeed direct circumstances, even down to the portion of the community field where she happens to go looking for loose grain lying on the ground or standing beyond the reaches of the reapers’ sickles around the edges.

This is a God worth trusting. Worth following.

No matter what.

Photo by David Marcu on Unsplash

Dan Olinger

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