The book of Ruth is a well-loved narrative tucked between the turbulence of the Judges and the establishment of the monarchy. Though short, the book of Ruth is packed with meaning. Ruth is a story of faithfulness, redemption, and God’s unseen hand at work in the ordinary.. But before diving into the details of each chapter in future posts, let’s take a step back to explore the background, key themes, and the main characters who make this story so compelling.
Most of us know the story of Ruth well. But that familiarity can be a danger—the ‘Lullaby Effect.’ When we learn a story too soon, we risk missing its deeper meaning. We need to look with fresh eyes.
Perhaps a simple observation – the book starts with a family being extinguished in Moab and Naomi left destitute and hopeless. It ends with the royal line being established in Israel and Naomi redeemed. The connective thread – the enabler of this reversal is the faithfulness of a Moabite widow.[1]
Text and arrangements
There are only 1,252 Hebrew words in Ruth – it is a short book! It is however very well preserved, between the various sources we have the only minor textual question is in Ruth 2:7[2]. In this case the textual difficulty is about the precise description of Ruth’s break while working but the overall sense is clear regardless – she worked hard in the field.
Scholars have extensively examined the textual preservation of Ruth and its placement in the canon. The placement varies between traditions, as shown below (reproduced from the NICOT commentary [3]):
Although placing Ruth with Judges makes chronological sense, the primary reason for this grouping seems to be numerical—ensuring the Old Testament books aligned with the 22 letters of the Hebrew alphabet, which some scribes considered significant. It seems clear that the ORIGINAL arrangement was actually putting Ruth in the Wisdom literature.
There is no plausible reason for a supposed earlier arrangement of twenty-two to be expanded to twenty-four. If this is the case, then the position of Ruth in the Writings immediately before Psalms is earlier and in this sense original[4].
The placement of Ruth suggests that the scribes saw it not just as history but as wisdom literature. It is a book of instruction, not just about history, romance, or cultural transitions, but about the wisdom of living faithfully before God.
The Jews seem to have used Ruth as part of the standard readings at the feast of weeks:
The Book of Ruth was one of the five Megilloth, the small “scrolls” that were read annually at Jewish festivals: the Song of Songs at Passover, Ruth at Feast of Weeks (our Pentecost, fifty days after Passover; Exod. 23:16), Lamentations on ninth Ab (commemorating the fall of Jerusalem in 596 b.c.), Ecclesiastes at the Feast of Tabernacles (Tishri), and Esther at the Feast of Purim (Adar). It is likely that Ruth was read at the Feast of Weeks because her betrothal took place during this festival (Ruth 1:22; 3:2)[5]
The Feast of Weeks was a harvest festival or celebration[6]. Reading this story of fruitfulness and ultimately joy at that time makes sense. This is a story of redemption and blessing—of God working behind the scenes, using the hesed (faithfulness) of His people to advance His kingdom.
Time of composition (and author)
It is clear that Ruth was written long after the events it describes. In Ruth 4, we learn that Ruth was the great-grandmother of David, meaning the story was preserved and retold through generations before it was written down. And Ruth 1:1 is a grammatically awkward “in the days of the judging of the Judges” [7] which most English translations smooth out. The point is that the period of the Judges was long past.
The Babylonian Talmud suggest Samuel wrote the book[8] but this is very unlikely given the language of Ruth 1:1, the explanation of customs in Ruth 4:7 and the fact that David was now a prominent person (see Hubbard for these arguments[9]).
Scholars debate the timing of Ruth’s composition, using various criteria from the storyline to support both early and late dating. The most interesting analysis I saw was that the book included a number of clear markers of Standard Biblical Hebrew (ie early composition) but also 8 features of Late Biblical Hebrew including some which are post exilic in nature.
the fact that all three of the features therein result from the influence of Aramaic and that three of the other features, namely, LBH items (1), (3), and (4), clearly correlate with only LBH texts, would argue that the language of the author’s era is later rather than earlier, leading to a date at the beginning of the post-exilic period. In my opinion, the latter seems more likely.[10]
Of course the existence of late language could also be due to an early composition ‘updated’ to its final form post exile by an inspired scribe. Later analysis by Schipper concludes:
reevaluations of the linguistic evidence suggest that Ruth contains no clear evidence of archaic Hebrew and fewer clear indicators of SBH and LBH than Bush suggests. Considering the small amount of such features, the evidence for transitional Hebrew is suggestive but not decisive.[11]
Others like Hubbard support the caution[12] and even Bush who argues for the late date acknowledges the multiple lines of evidence can be read in different ways[13] – ie dating is hard.
The significance of the time of composition is interesting and I think provides the best clues (though maybe not conclusion) about the time of writing. If the book was earlier well it is a pretty clear link to David and establishing the credentials of his lineage (a faithful woman and Boaz the righteous man of Bethlehem). This would fit well with David’s reign when his support was perhaps shaky, or even the late reign of Solmon/Rehoboam when the northern tribes opposition to the Davidic rule were growing.
If the book was written later, its timing and purpose become less clear. Perhaps the author was just recording a well-known pro-Davidic story for future generations – which seems an unsatisfactory rationale. Another theory suggests that Ruth was written as a counter-narrative to the anti-immigrant and anti-mixed marriage policies of Ezra and Nehemiah. However, this explanation seems less compelling. If Ruth were a purely political response, we might expect a more direct engagement with those debates rather than a subtle narrative of faithfulness and redemption.
I think the early explanation (with perhaps a later language update) as the most likely explanation. The book is a powerful explanation of, or apologetic for, David’s family. It also has a powerful message about inclusion and contribution of immigrants as a critical part in the success of Israel as the nation. Eg David seems to have had a significant reliance on foreign (Philistine) soldiers (2 Sam 8:18, 23:23).
Ruth as part of the pro Davidic literature
Taking the book as part of the Davidic literature it does more than just establish that his Moabite great grandmother was a worthy woman. Ruth plants itself in the context of Judges and clearly links to David and becomes part of the house of David house of Saul contest.
Consider how the book of Judges ends:
- Judges 17 has the story of the idolatrous Micah from the Ephraimite hill country. He defrauds his mother and the sets up a shrine – staffed by a wayward Levite from Bethlehem.
- Judges 18 the men of Dan bail on their assigned inheritance, steal Micah’s idol, slaughter the innocent northerners and set up the Danite shrine
- Judges 19 The men of Gibeah in Bejamin gang rape a concubine from Bethlehem to death resulting in civil war against gang raped to death
- Judges 20-21 Benjamin refuses to hand over the perpetrators resulting in civil war and the decimation of the tribe
Four times in these chapters (and only these chapters) we have the refrain so often associated with the book of Judges:
there was no king in Israel
In contrast in the book of Ruth, the bridge to the line of David, we meet a faithful Torah observant prominent man from Bethlehem who is respected by all. The contrast between Bethlehem/Judah and Saul’s tribe of Benjamin is clear. As a side note the last chapters of Judges also to link Benjamin with the origin of the shrine in Dan which becomes the alternative worship centre to the city of David.
The book subtly argues against Saul’s lineage and in favour of David, presenting an alternative vision of what Israel could be if it lived according to God’s hesed (loving-kindness and faithfulness) as beneficiaries of His providence.
Characters in the Book of Ruth
There are three main characters in the book of Ruth. Naomi, Ruth and Boaz.
Naomi
In a very real sense this could be called the book of Naomi since the story starts with her horrific loss and ends with her redemption and blessings. Ruth is the unexpected means by which Naomi is redeemed, but the narrator starts and ends with the older woman (the women of the village even pronounce the child as Naomi’s in Ruth 4:17). Everybody in the story is identified based on their relationship with Naomi[14].
We don’t necessarily get much insight into Naomi’s character. We know more about Ruth and her faithful loyalty than we know about Naomi. She was certainly unquestionably saw God as behind her troubles and also the turning around of her life. Naomi does sieze the initiative twice when nothing appears to be happening. Firstly in returning to Bethlehem in Ruth 1:6 and secondly in sending Ruth to Boaz in Ruth 3:1.
What did Naomi believe? We don’t really know. Encouraging Orpah and Ruth to return to worship Chemosh in Ruth 1:15 is, um, odd and she seems bitter at God when she gets home in Ruth 2:19-20. But as Philips notes:
she lived during the conflicted days of the judges, and…we are all saved by redemptive grace, not by theological consistency[15]
Despite her initial despair, Naomi is a character whose faith undergoes renewal.
Boaz
Boaz is presented as a template Israelite. He is a wealthy landowner in Ruth 2:1. The first words from his mouth are seeking a blessing from YHWH in Ruth 2:4. It seems Boaz’s workers respected him and shared his faith. Similarly the people of the city are supportive of Boaz. He appears concerned for the wellbeing and safety of Ruth, aware that she would face potential harassment and taking steps to curtail this in Ruth 2:8-9. He is generous in Ruth 2:14 and Ruth 3:15 and goes beyond the limitations of the law in what he permits for Ruth (Ruth 2:15-16). Boaz comes across as an upstanding godly man, respected by all.
We might wonder why Boaz then appeared passive in the matter of redeeming Ruth and Naomi, Ultimately we discover his caution was partly perhaps in thinking Ruth would seek a younger man (Ruth 3:10) and definitely because there was a legally more entitled individual. Naomi attests to his diligence “the man will not rest until he has taken care of the matter today” Ruth 3:18. Boaz then seems to somewhat manipulate (perhaps “direct” is a nicer word) the legal proceedings to achieve the desired end of redeeming both the field and gaining Ruth as a wife. It seems he was no slouch when it was required.
Boaz demonstrates the generous and redemptive nature of God.
Ruth
The story centers around Ruth as the means by which Naomi’s situation is turned around. It is Ruth who provides the positive impetus and positive, practical solutions in each chapter of the book. The only time someone else is the answer is when Boaz – at female prompting – has to resolve the legal issue in the male domain of the city gate.[16]
We do get insight into Ruth, mainly through the words of others.
Ruth loved Naomi. When Naomi urges separation Ruth and Orpah weep with her in Ruth 1:9 and again in Ruth 1:14. There was an attachment between the three of them, but it is Ruth who clings to Naomi in Ruth 1:14. She proclaims a loyalty to Naomi that transcends clan and family religion.
Ruth had initiative and was a worker. It is Ruth who suggests she goes gleaning in Ruth 2:2. The foreman reports to Boaz that Ruth sought permission to glean and then had worked hard all day in Ruth 2:7. The record says she gathered an ephah in the day (Ruth 2:17). This was around 30 pounds and represented perhaps 30 days of food for an adult[17] which testified to Ruth’s hard work.
Ruth is also humble. She bows to the ground when Boaz speaks to her in Ruth 2:10
However the key characteristic the writer points us to is Ruth’s loyalty, devotion (Hebrew: hesed) to Naomi. Ruth always did what was proper even when it wasn’t in her immediate self-interest. Ruth and Orpah both showed hesed to their husbands and Naomi Ruth 1:8 but Ruth continued this well past self-interest. Boaz comments that while Ruth had shown hesed in the past, being prepared to marry the redeemer was showing even more of the same Ruth 3:10. To use the – very patriarchal – measure of worth given by the women of Bethlehem, Ruth was worth more than seven sons to Naomi! Ruth 4:15
Ruth is the embodiment of hesed—going beyond duty to show extraordinary kindness and faithfulness.
God
Where is God in the book? Somewhat unusually God is not specifically acknowledged by the narrator as doing anything. The characters perceive the actions of God but direct action or communication is absent. God is assumed by the characters to be deeply involved – particularly in matters of harvest and procreation. A reader might surmise God’s had led Ruth to Boaz’s field (Ruth 2:3) although the characters don’t make this link.
God is everywhere absent but everywhere present, as Hubbard notes:
Ultimately, however, this is a book about the ways of God in human life. That subject, too, deeply concerns readers. At first glance, they learn from the story how God provided ancient Israel with new leadership, the Davidic monarchy. At the same time, the tale touches them healingly in a tender spot. Mystified by the hiddenness of God—the absence of audible voices, visions, miracles in their own experience—they want to know God’s presence in their daily life. Their unvoiced dream is that their work and play, family and friendships might more than just mark time before eternity comes. They wish them to please the heart of God, to bring him glory, and to advance his plans. Here this story strikes a responsive chord in its audience. It portrays God as involved in life’s ordinary affairs; indeed, they are exactly the arena in which he chooses to operate. It describes how God works through, not despite, the everyday faithfulness of his people.[18]
While God is never explicitly active in Ruth, His presence is woven throughout every event. His providence unfolds through the daily choices of faithful individuals, turning tragedy into redemption, transforming emptiness into fullness.
Key Theme 1: A story of Hesed (not romance)
We have no description of Ruth, or any character at all. In Sunday School depictions she is always a beauty – but we literally don’t know. No description of ages are provided for any characters[19]. All we know it that Boaz was older – as he notes Ruth could have sought out a younger man in Ruth 3:10.
Contrary what we might want, there is no suggestion of love, affection or romance by Boaz towards Ruth (or vice versa). Their relationship is framed as one of duty and hesed. When Ruth ‘proposes’ Boaz commends her devotion – to Naomi in Ruth 3:10. In Ruth 4:9-10 in concluding the redemption Boaz speaks first of Naomi and then Ruth – stating the intention was to continue the family line. True this is in a legal context, but again there is no hint of romantic reasons. At the conclusion of the tale the women of the village don’t celebrate the love of Boaz and Ruth but rather the reversal of Naomi’s fortunes and Ruth’s love and loyalty to Naomi.
What the story is about is hesed – a Hebrew word which occurs 3 times in the book about Ruth Ruth 1:8 and Ruth 3:10) and once of God Ruth 2:20. This is more frequent than most books:
However it is not just the number of occurrences. The book is a demonstration of hesed. The point of Boaz’s comment in Ruth 3:10 is that this Moabite woman was a walking embodiment of the idea.
What is hesed? The word has a range of meanings:
kindness, lovingkindness, mercy, goodness, faithfulness, love, acts of kindness[20]
Hesed occurs between people where it is frequently explicitly or implicitly reciprocal and usually between relatives (or is at least a relational concept stretching to a king and his people) and involves action[21]. As Zobel summarises on hesed between people:
there are three elements constitutive of the ḥeseḏ concept: it is active, social, and enduring. As Jepsen has rightly observed, ḥeseḏ always designates not just a human attitude, but also the act that emerges from this attitude. It is an act that preserves or promotes life. It is intervention on behalf of someone suffering misfortune or distress. It is demonstration of friendship or piety. It pursues what is good and not what is evil. Thus the most appropriate translation of ḥeseḏ is “goodness,” “grace,” or “kindness.[22]
While hesed is translated as loving-kindness, steadfast love, loyalty, or faithfulness hesed goes beyond any single English word; it represents a deep, covenantal love that is selfless, enduring, and committed to the well-being of another.
Expanded to God it becomes a key part of God’s character and behaviour. He is relational, he acts and his goodness, loving kindness, mercy – his hesed – is aimed to create a reciprocal response in his people. Psalm 136 is THE text on the Hesed of the God of Israel and the psalm compasses a wide scope from creation through Exodus and his ongoing care for Israel.
Hesed is a core quality God wants in his people:
He has told you, O man, what is good, and what the Lord really wants from you: He wants you to promote justice, to be faithful (HESED),and to live obediently before your God Micah 6:8
See also Hos 12:6 and Zech 7:9-10. The character of Ruth demonstrates what hesed looks like in daily (and difficult) life.
Key Theme 2: A demonstration of Providence
The theme of providence is interwoven throughout Ruth, as seemingly ordinary events reveal divine orchestration. Naomi’s return to Bethlehem “just as the barley harvest was beginning” (Ruth 1:22) is not merely a coincidence but signals the start of God’s restoration. Ruth “happens” to glean in Boaz’s field (Ruth 2:3), a moment that sets into motion her redemption and marriage. Even Boaz’s awareness of his role as a redeemer unfolds through small, seemingly mundane choices, yet all contribute to God’s grander purpose. As noted God is everywhere absent but everywhere present.
This paradox underscores how providence works—not through dramatic interventions but through the faithful actions of individuals who align themselves with God’s will. Ruth’s story reminds us that divine guidance often appears through the everyday decisions, kindness, and integrity of ordinary people.
Conclusion: A Story of Hope and Faithfulness
The book of Ruth is more than just an ancient narrative; it is a timeless testament to God’s providence and faithfulness. Through the hesed of Ruth, Naomi’s despair turns into joy. Through the righteousness of Boaz, redemption is made possible. And through God’s unseen hand, a foreign widow becomes part of the lineage of King David—and ultimately, of Christ.
Ruth’s story shows us that no act of faithfulness is wasted. Even when we cannot see it, God is working behind the scenes—redeeming brokenness, turning despair into joy, and using ordinary people for extraordinary purposes. Just as Ruth’s quiet devotion changed Naomi’s life, our daily choices to act in kindness, faithfulness, and love can transform the world around us. May we trust, as Ruth and Boaz did, that God is always at work—even in the unseen.
by Daniel Edgecombe
[1] Peter H. W. Lau, “Ruth, Book of,” ed. G. K. Beale et al., Dictionary of the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2023), 717.
[2] Fredric W. Bush, Ruth, Esther, vol. 9, Word Biblical Commentary (Dallas: Word, Incorporated, 1996), 9.
[3] Peter H. W. Lau, The Book of Ruth, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2023), 30.
[4] Fredric W. Bush, Ruth, Esther, vol. 9, Word Biblical Commentary (Dallas: Word, Incorporated, 1996), 8–9
[5] W. Gary Philips, Judges, Ruth, ed. Max Anders, vol. 5, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2004), 309.
[6] David S. Dockery, ed., Holman Bible Handbook (Nashville, TN: Holman Bible Publishers, 1992), 219.
[7] Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005).
[8] Gary M. Burge and Andrew E. Hill, eds., The Baker Illustrated Bible Commentary (Grand Rapids, MI: Baker Books, 2012), 257
[9] Robert L. Hubbard, The Book of Ruth, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 46.
[10] Fredric W. Bush, Ruth, Esther, vol. 9, Word Biblical Commentary (Dallas: Word, Incorporated, 1996), 30.
[11] Jeremy Schipper, Ruth: A New Translation with Introduction and Commentary, ed. John J. Collins, vol. 7D, Anchor Yale Bible (New Haven; London: Yale University Press, 2016), 21.
[12] Robert L. Hubbard, The Book of Ruth, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 27.
[13] Fredric W. Bush, Ruth, Esther, vol. 9, Word Biblical Commentary (Dallas: Word, Incorporated, 1996), 18.
[14] Fredric W. Bush, Ruth, Esther, vol. 9, Word Biblical Commentary (Dallas: Word, Incorporated, 1996), 49.
[15] W. Gary Philips, Judges, Ruth, ed. Max Anders, vol. 5, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2004), 310.
[16] Fredric W. Bush, Ruth, Esther, vol. 9, Word Biblical Commentary (Dallas: Word, Incorporated, 1996), 49–50
[17] Robert L. Hubbard, The Book of Ruth, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 179.
[18] Robert L. Hubbard, The Book of Ruth, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 1–2.
[19] Jeremy Schipper, Ruth: A New Translation with Introduction and Commentary, ed. John J. Collins, vol. 7D, Anchor Yale Bible (New Haven; London: Yale University Press, 2016), 36.
[20] Warren Baker and Eugene E. Carpenter, The Complete Word Study Dictionary: Old Testament (Chattanooga, TN: AMG Publishers, 2003), 360.
[21] Hans-Jürgen Zobel, “חֶסֶד,” in Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck and Helmer Ringgren, trans. David E. Green (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 1986), 47.
[22] Hans-Jürgen Zobel, “חֶסֶד,” in Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck and Helmer Ringgren, trans. David E. Green (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 1986), 51.
Living Faith 