Do not press me to leave you or to turn back from following you!
Where you go, I will go; where you lodge, I will lodge;
your people shall be my people, and your God my God. (Ruth 1:17)

I like happy endings. Movies or books that end tragically may receive critical acclaim, but I prefer a tale in which the main characters may face trials and troubles, but overcome them to find happiness in the end. 

That’s one reason why the book of Ruth is among the most popular stories in the Bible: it shares the typical features of a traditional folktale in which good people fall into trial and experience a major need that is ultimately fulfilled in surprising ways. [DD] [DD]

Of family and famine (1:1-5)

The story begins with a happy family living in Judah. The father’s name is Elimelech, which means “my God is king.” His two sons have names that point ominously toward their fate. “Mahlon” is from a root that means “to be sick” and “Chilion” could mean “frail.” Why give children such names? Infant mortality was high in ancient times, and the boys may have appeared sickly at birth. It’s also possible that the narrator attributed nicknames to them as a harbinger of their early deaths. [DD] 

The mother’s name is Naomi, which comes from an adjective that could mean “pleasant,” “delightful,” or “lovely.” Although the book is named for her daughter-in-law, Naomi is the central protagonist whose misfortunes drive the story.

We meet Naomi’s family during a time of famine in their home village of Bethlehem – an ironic touch, since “Bethlehem” means “House of Bread,” but there was no bread. Elimelech chose to go in search of better prospects, taking his wife and sons to live “as sojourners” or “foreigners” in the land of Moab. [DD]

Soon after relocating, Elimelech died of unstated causes, leaving Naomi to care for two sons (v. 3). She managed to arrange marriages for them, but with little to offer as a bride price, it is likely that they came from poor Moabite families (v. 4). The brides’ names are also significant: “Orpah” could be related to a word meaning “the back of the neck,” so we are not surprised that she later turned away from Naomi. The name “Ruth,” in contrast, is similar to a word meaning “friendship” or “companion” – and it was she who would faithfully stick with Naomi.

A decade later, both sons had died without siring children, leaving Naomi and her two Moabite daughters-in-law as widows (v. 5). In short order, then, the plot is introduced: Naomi is stranded in a foreign land, saddled with two daughters-in-law but no sons to provide for her in old age. Naomi’s bereft situation quickly sets up the story so that we know what is necessary for a happy ending: she needs food, and she needs sons. Is there hope for Naomi? How will the crisis be resolved? 

Of loyalty and lament (1:6-22)

When Naomi heard that “the LORD had considered his people and given them food,” she determined to return to Bethlehem, where Elimelech had owned property, and where she might appeal to extended family members for help (vv. 6-7). Knowing that she had nothing to offer them, Naomi urged her daughters-in-law to return to their parents and find new husbands (vv. 8-9). 

Both Orpah and Ruth demurred, but Naomi bitterly protested that she had no more sons for them to marry and felt cursed, for “the hand of the LORD has turned against me” (vv. 10-13). After some persuasion, Orpah agreed to stay behind and seek her future in Moab (v. 14). [DD] Ruth, however, elected to remain with Naomi, eloquently declaring her love and allegiance: “Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God” (v. 16). 

Many couples use these words in their wedding ceremonies, often unaware that the pledge was first spoken by a widowed woman to her mother-in-law. Ruth promised not only to remain with Naomi for life, but to forsake her Moabite gods and follow the God of Israel. Leaving no doubt of her intentions, she concluded with an oath: “May the LORD do thus and so to me, and more as well, if even death parts me from you!” (v. 17). 

Seeing Ruth’s determination, Naomi said no more, but led the way to Bethlehem, where the local women cried out in hopeful recognition of an old friend who had been gone for more than a decade: “Is this Naomi?” (v. 19). Naomi shared none of their joy, rejecting her old name (“pleasant one”) and insisting that they call her “Mara” (“bitter”) instead, “for the Almighty has dealt bitterly with me” (v. 20). Blaming her troubles on God, Naomi complained that she had gone away full, but Yahweh had “dealt harshly,” “caused calamity,” and “brought me back empty” (v. 21). 

But Naomi was not empty: Ruth was with her, and they had arrived “at the beginning of the barley harvest” (v. 22). 

Of food and flirtation (2:1-23)

Chapter two is brilliantly written and designed to show how Ruth, a Moabite foreigner, became accepted as a part of the community and the clan. It begins with a digression to introduce Boaz, a kinsman of Naomi’s husband. The name “Boaz” means “in him is strength” and he had the power to reverse the women’s negative circumstances (v. 1).

While Naomi remained self-absorbed and apparently inactive, Ruth took the initiative. She offered to go and glean barley in the fields outside of Bethlehem, a practice that Israel’s law afforded to foreigners as well as the poor (Lev. 19:9-10, 23:22; Deut. 24:19-21). Notably, Ruth set out not only to glean, but to seek “someone in whose sight I may find favor” (v. 2). She was looking for a patron. As the story is told, Ruth just happened to choose a field belonging to the aforementioned Boaz, and Boaz just happened to arrive in time to see her there (vv. 3-4). The narrator, no doubt, sees providence at work. 

Intrigued by Ruth’s comely appearance, Boaz asked the supervisor of his workers to whom the young woman “belonged” (v. 5). In patriarchal culture, a married woman “belonged” to her husband and a single woman to her father. Boaz’s main concern was to know if Ruth had any family connections. 

The foreman identified Ruth as the young Moabite woman who had returned with Naomi, noting her polite manners and her strong work ethic: “she has been on her feet from early this morning until now, without resting even for a moment” (vv. 6-7).

The remainder of the chapter portrays a delightful and flirtatious interplay between Boaz and Ruth, more evident in Hebrew than in English. Boaz spoke to Ruth as “my daughter” and urged her to stay in his fields with the young women of his household. He assured Ruth that she would be safe, said he had told the young men not to molest her, and encouraged her to share in water breaks with the others (vv. 8-9). [DD]

Ruth’s response was dramatic and attention getting: she fell prostrate before Boaz and asked “Why have I found favor in your sight, that you should take notice of me, when I am a foreigner?” (v. 10). We recall Ruth’s interest in finding someone who would show her favor (v. 2). 

Boaz acknowledged that he had heard of how Ruth had shown such loyalty to Naomi by leaving her own family to care for her mother-in-law. Clearly impressed, he wished her God’s blessing (vv. 11-12). [DD]

Ruth maintained her submissive approach, referring to Boaz as “my lord,” stating a desire to continue finding favor with him, and speaking of herself as his maidservant (shifkâ), “even though I am not one of your servants” (v. 13). The term shifkâ was used of household servants who were considered part of the extended family, so Ruth’s word choice was a subtle request to be recognized as a member of Boaz’s clan. His insistence that she remain in his fields, along with his continued show of hospitality, suggest that he did so.

At mealtime, Boaz invited Ruth to come and sit with the household. He personally “heaped up” for her so much parched grain that she ate her fill and saved the rest for Naomi. Boaz then instructed the harvesters to allow Ruth to glean even among the stacked bundles of grain where the pickings were best, and to intentionally leave handfuls of grain in her path (vv. 14-16). Boaz seems to have been as interested in seeking Ruth’s favor as she was in his.

With Boaz’s intervention, Ruth worked all day, beat out the grain, and returned to Naomi with leftovers from lunch and “about an ephah of barley” – probably 30-50 pounds of grain (v. 18). Naomi’s delight led her to think more kindly of God as she spoke a blessing on Boaz “by the LORD, whose kindness has not forsaken the living or the dead” (v. 20). [DD]

After explaining that Boaz was a kinsman, Naomi insisted that Ruth continue to glean in his fields rather than any other, and she did so, “gleaning until the end of the barley and wheat harvests” – usually six or seven weeks – time enough to amass a considerable quantity of grain (vv. 21-13). 

With the end of chapter two, the first element of Naomi’s need has been met: she has food. But how will the second need be fulfilled? Naomi still has no sons to care for her in old age. Fortunately, the book has two chapters yet to come. 

The story of Ruth illustrates the importance of both trusting God and taking personal action. Do we see this at work in our own lives?