The Character of Ruth

The book of Ruth is a book about God.
“…the initiative is with Ruth in chapter 2, with Naomi in chapter 3 and with Boaz in chapter 4. None of them can be said to be the person about whom the book is written. But the implication throughout is that God is watching over His people, and that He brings to pass what is good.”1

If the book of Ruth is about God, why especially examine the character of Ruth?
One reason is because examining the characters, especially since they are God’s people, can help us understand God.  In the book “…the vast majority of the allusions to God occur in the words of the characters…”2
Another reason is we can learn from Ruth’s example. None of her faults are mentioned only many qualities that God would commend.  She is very similar to the ideal woman written about in Proverbs 31:10 31. Perhaps that is why she is given the privilege of being an ancestor to Christ, and of having a book in the Bible named after her.
What kind of a person was Ruth?  Although the Bible does not tell us much about her, “in a manner typical of ancient Hebrew narrative not a single word is spare  and almost every sentence is worth pondering.”3 Everything Ruth says and does is important in determining her character.  Even her name helps explain her character  it “probably means ‘refreshment, satiation, comfort’ (Heb. rwh, ‘to soak, irrigate, refresh’).4
Most important is Ruth’s faith in God.  We cannot be sure exactly when she came to know God. Probably it was through Naomi, some time before we are introduced to her. The love that Naomi showed Orpah and Ruth was rooted in the God she knew, and obviously, they had received a generous supply.  Even when Naomi cannot take care of them herself, she asks God to do it for her.  Her request that they turn back was for their good, not hers. They could have helped provide for her and would have been a comfort for her.  It was only after Naomi’s persuasive speech that Orpah turned back.  “…Orpah did the sensible, expected thing, Ruth the extraordinary and unexpected.”5
When Naomi, Ruth and Orpah are leaving Moab for Israel, Ruth makes a firm commitment to God.
The Hebrew word for ‘God’ may be construed either as a singular or a plural…Thus when Ruth makes her great statement of loyalty and love to her mother in law, we cannot be quite sure from the Hebrew whether she meant to say ‘and thy God, my God’, or ‘and thy gods my gods’.6

However, even if her statement, “and thy God, my God” is in question, there are other confirmations about the reality of her commitment:
First, Naomi uses the name “Yahweh” at this time.
It might have been expected that in speaking of Moabite women in Moabite territory she would use either the general word ‘God’ (‘elohim’) or else ‘Chemosh’ the name of one of the principal gods of the Moabites (Nu. 21:29; 1 Ki.11:7).  It is very revealing that in the circumstances, Naomi uses the name ‘Yahweh’.7

Second, Ruth makes an oath in the name of Yahweh.
Ruth is prepared to take on her lips the name of Naomi’s covenant God, Yahweh, the Lord, in the firm assertion of faith in him which underlies her oath. ‘May the Lord do so to me and more also’ would have included a gesture calling down Yahweh’s punishment on her should she fail to keep her vow.8
“…though the oath formula normally has Eliohim, Ruth invoked the personal, covenantal name Yahweh…”9

Third, although possible, it is unlikely Ruth would have forsaken everything if she did not know God in a real way.
In Ruth’s classical reply, where the dramatic climax is marked by poetic rhythm, Ruth sacrifices all that an ancient Semite could  home, kindred, her native religion; in short, all guarantees of  protection, and even burial with her own people, and that for a destitute and aging widow who had nothing to offer her.10

Her trust was real. Simeon remarks, ‘Her views of religion might not be clear: but it is evident that a principle of vital goodness was rooted in her heart, and powerfully operative in her life.  In fact, she acted in perfect conformity with that injunction that was afterwards given by our Lord, “Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple”.11
Ruth’s faith is the basis for every other characteristic she displays.

Another quality that is characteristic of Ruth is “hesed” or “the warmth of loyal love combined with ‘brotherly comradeship’ and a sense of committed and reliable faithfulness.”12
Ruth shows this quality from the very beginning. “Ruth sets ‘hesed’ in motion by not abandoning Naomi,…”13  Her request for permission to go is polite and determined. “When Naomi realized Ruth was determined to go with her, she stopped urging her.” (1:18)
When Naomi and Ruth return to Bethlehem from Moab, Ruth display forgiveness and, most likely, understanding:
“It seems clear that Naomi’s words are charged with bitterness, and that she totally disregards Ruth’s presence by speaking of the way the Lord has brought her back “empty.”  But it also seems clear that the author intends to shame Naomi by going on to show how it is through this very Ruth, whom Naomi in her sorrow so uncharitably ignores at this moment, that Naomi’s own future joy is to come.”14

Perhaps Ruth did not notice this slight. In any case, the fact that it did not affect her total loyalty to Naomi and their family is to Ruth’s credit.
At the beginning of the second chapter Ruth, shows this same politeness, determination and loyalty when she offers to do something about the needs of the household.  Her words “in whose eyes I find favor” shows she will humbly accept any care given to her.
She uses this phrase over and over again. It shows her politeness, tact, and because it is absolutely sincere  her humility. She recognizes Boaz’s generosity with this phrase: “Why have I found such favor in your eyes that you notice me  a foreigner?” (2:10b)  Boaz knows about Ruth’s loyalty to Naomi and that she has left all to come to “the God of Israel, under whose wings you have come to take refuge.” (2:12)  He knows the politeness she used when she requested to glean in the field, even though she had a right to do so. (Levitcus 19:9,10)  He must have noticed her willingness to work hard and her uncomplaining diligence.
“Only when Boaz finds out there is no man responsible for Ruth, does he address her directly. Her responses to him are the very model of tact. She delicately asks “why” to the favor she discerns, and then gives Boaz a way of retreat should she have gone too far. In her conversation, she is polite and wise, careful, yet leaving the way open to other developments.”15  When she bows before him and calls herself a foreigner without the standing of the servant girls, he can see for himself her true worth. He treats her with unusual kindness and she remains in his fields throughout the barley harvest. She continues to provide for Naomi.
“Naomi and Ruth have come to Bethlehem at the beginning of the barley harvest (1:22), and the events of the third chapter unfold at the end of the barley and wheat harvest (2:23), covering about two months time.”16
We do not know if Boaz and Naomi ever meet during this time, but what seems clear is that they know and understand each other and their culture well. Boaz had said to Ruth, “May the Lord repay you for what you have done.” (2:12), but it does not seem likely he thought of himself as a means of this reward, at least as far as marrying Ruth was concerned, or he would have taken some action. Perhaps he took into account that the duty of ‘goel’ (kinsman  redeemer) belonged to someone else.

So Naomi devises a plan where Ruth can ask Boaz to marry her in what appears to be a tradition of their culture. Boaz was not obligated to marry Ruth. Naomi knows this, although we do not know if she knew there was a kinsman redeemer closer than Boaz.
This could be a risky expedition. Ruth could have been taken advantage of, Boaz could have refused to marry her, or her act could have been misinterpreted by others. The fact that Ruth was to wear a heavy mantle and that Boaz did not want it to be known she had come to the threshing floor show that her visit, if it were known, could have been misinterpreted, or as some authors suggest, used against his desire to marry her.17,18,19 Boaz’ calling her act an act of “hesed” and saying she is a woman of noble character tells us it was not improper. “…when Ruth sought a marriage to benefit not herself but Naomi’s family (3:9), Boaz praised her for even outdoing her earlier hesed.”20
All the qualities Ruth has displayed earlier are now pronounced in this, the climax of the story. She displays trust and obedience in God and in Naomi in doing what Naomi says. She displays courage by taking part in this risky mission. She displays determination to do what is right and bold initative by even going farther than Naomi’s instructions  by making it clear to Boaz exactly why she is there and confronting him with his responsibility: “…she is making a claim on Boaz that has important social, legal and religious overtones.”21  She displays “hesed” to Naomi, Boaz and to her dead husband. She displays humility by lying at Boaz’s feet. She displays righteousness by doing all God requires. Her reputation of being “a woman of noble character” (3:11) shows her perseverance in doing right.
When Boaz acquires Ruth as his wife, he exhibits a cleverness, yet with perfect integrity, that shows us he is a fitting husband for Ruth. Since Boaz and Ruth are alike in many ways  it seems God has planned for them to be together.
In a short time, Ruth’s reputation has been established. The people and elders at the city gate rejoice with Boaz. They show they have a good knowledge of Israel’s history by alluding to Rachael, Leah, Perez, Tamar, and Judah. They see their ancestors as real people and see a reason behind the circumstances in their lives.
“…the passing allusion to Tamar in 4:12 is plainly intended as a further subtle underlining of both Ruth’s loyalty to her husband’s family and the risky lengths to which she was willing to go in order to reach her goal.”22

Now Ruth is no longer a foreigner but a member of Israel.
Technically, a foreigner was unable to obtain access to Israel’s God, since the sacrificial system was not available to foreigners. But, by his action, Boaz brings Ruth into the redeemed community of Israel.  Ruth now has membership in Israel that she longed for in 1:16.23.

After a son in born to Ruth:
“…. the women heaped one last accolade on Ruth. They compared her to seven sons, the Israelite ideal number of  sons. Such a male host would certainly have guaranteed both the continuation of a family line and a widow’s care in old age. In Naomi’s case, however, Ruth had proven better (lit. is/has been better) than even that ideal. The ancients strongly preferred sons to daughters.  Hence, to say that one woman was worth seven sons was the ultimate tribute  particularly in a story so absorbed with having a son.”24

Ruth, Naomi and Boaz have obeyed God, and they have been rewarded more than they could have imagined. These are the ancestors of David and, ultimately, Jesus Christ.
“…the book promises human hesed shown to family and to God, and promises that such acts will not go unrewarded.  Further, both Boaz and Ruth model the truth that God uses the faithfulness of ordinary people to do great things.”25

Ruth, as a married woman, could fit the picture of the woman talked about in Proverbs 31:10 31. She is called a worthy woman or “a woman of noble character” (3:11), “eshet””hayl”, the same word used in Proverbs 31:10.  “”Hayl” can mean courage, strength and diligence.”26
Boaz will “have full confidence in her” (Prov. 31:11).  She will bring “him good, not harm, all the days of her life” (Prov. 31:12) as she has demonstrated in her loyalty to Naomi. She will work “with eager hands” (Prov. 31:13b) and will bring “her food from afar” (Prov. 31:14b) if it is necessary. She will provide “food for her family” (Prov. 31:15b) as she has provided food for Naomi, getting “up while it is still dark;” (Prov. 31:15a) as she did many time to servant girls (Prov. 31:15c) whom she will have when she marries Boaz  a man of means. She is competent and can consider “a field and buys it; out of her earnings she plants a vineyard” (Prov. 31:16) and “she sees that her trading is profitable” (Prov. 31:18b).  “She sets about her work vigorously; her arms are strong for her tasks” (Prov. 31:17).
“In the “eset hayil”, application and tenacity are happily joined to good judgement and acumen. Her capacity for sustained work is expressed metaphorically by the statement that she has strength as a girdle about her loins. She gathers up her dress for prolonged effort and she strengthens her arms.”27

Ruth will understand the poor, because she has been destitute herself, and she will “open her hands to the poor” (Prov. 31:20a) and “her hands to the needy” (Prov. 31:20b).  No matter what happens Ruth will have no fear of the winter because she has done her best to make clothes for her family and coverings for her bed (Prov. 31:21,22).  It is possible she will make clothing to sell. (Prov. 31:24)
Boaz has already shown he “is respected at the city gate, where he takes his seat among the elders of the land” (Prov. 31:23).  He will continue to be “respected at the city gate” and even more so, if possible, because of Ruth.
“Such a woman makes a notable contribution to her husband’s success in public life, for he has no domestic worries and can build his reputation on the basis of an honorable and prosperous household. By virtue of her character and genius for sound management he is well set to exert his influence on the life of the community and make a name for himself as a counselor.”28

We know Ruth has strength and dignity (Prov. 31:25a) and she “can laugh at days to come” (Prov. 31:25b) because of her strong faith in God and because of her obedience in providing for the future needs of her family. She can speak “with wisdom and faithful instruction” (Prov. 31:26) because will speak as she as acted. Ruth will watch “over the affairs of her household” (Prov. 31:27a), and we know she will “not eat the bread of idleness” (Prov. 31:27b) by doing more than her fair share of work.
Her husband and children will praise her (Prov. 31:28) as Boaz has already praised her. The praise “but you surpass them all” (Prov. 31:29) was given by the women concerning Ruth and can also be taken as praise from God, since this woman of noble character is praised in such a way in the Bible, and Ruth is an example of this woman.
We do not know if Ruth was beautiful or if she had charm, probably not mentioned because they are so unimportant compared with the fact that she is a woman who “fears the Lord” (Prov. 31:30).  Ruth has already been praised “at the city gate” (Prov. 31:31b) because of “the reward she has earned” (Prov. 31:31a) and she will continue to be praised.
Ruth is a woman God would praise. She is very aware of His guiding hand and of His sovereignty. She humbly accepts and makes the most of all He gives her, while doing what He expects with courage and singleness of purpose. She obeys Him in every detail. She thinks about others more than about herself. She lives a life of giving  a life of “hesed”.

ENDNOTES

1 Arthur E. Cundall and Leon Morris, “Judges & Ruth” (Downers Grove, Illinois: Inter Varsity Press, 1968),242.

2 Ronald M. Hals, “The Theology of the Book of Ruth” (Philadelphia: Fortress Press, 1969),4.

3 A. Graeme Auld, “oshua, Judges, and Ruth”(Philadelphia:  The Westminster Press, 1984), 258.

4 Robert L. Hubbard, Jr. “he Book of Ruth”(Grand Rapids: Wm. B Eerdmans Publishing Co., 1988), 94.

5 Hubbard, 116.

6 G.A.F. Knight, “Ruth and Jonah” (London: SCM Press Ltd., 1966), 29.

7 Cundall and Morris, 254.

8 David Atkinson, “The Message of Ruth” (Leicester, England: Inter Varsity Press, 1984), 50.

9 Hubbard, 120.

10 John Gray, “The New Century Bible Commentary”(Grand Rapids: Wm. B. Eerdmans Publ. Co., 1986), 388.

11 Cundall and Morris, 261.

12 Atkinson, 80.

13 Johanna W.H. Bos, “Ruth Esther Jonah” (Atlanta: John Knox Press, 1986),

14 Hals, 8 & 9.

15 Hals, 268.

16 Hubbard, 190.

17 Atkinson, 105.

19 Hubbard, 218 & 221.

20 Hubbard, 66.

21 Auld, 273.

22 Hals, 10.

23 Knight, 41.

24 Hubbard, 273.

25 Hubbard, 66.

26 Bos, 30.

27 William McKane “Proverbs” (Philadelphia: The Westminster Press, 1970), 668.

28 McKane, 669.

BIBLIOGRAPHY

Atkinson, David. “The Message of Ruth”. Leicester, England: Inter Varsity Press, 1984.

Auld, A. Graeme. “Joshua, Judges, and Ruth”. Philadephia: The Westminster Press, 1984.

Bos, Johanna W.H. “Ruth Esther Jonah”. Atlanta: John Knox Press, 1986.

Cundall, Arthur E., and Leon Morris. “Judges & Ruth”. Downers Grove, Illinois: Inter Varsity Press, 1968.

Gray, John. “The New Century Bible Joshua, Judges, Ruth”. Grand Rapids: Wm. B. Eerdman Publ. Co., 1986.

Hals, Ronald M. “The Theology of the Book of Ruth”.  Philadephia: Fortress Press, l969.

Hollyday, Joyce. “Voices Out of Silence Recovering the Biblical Witness of Women.” Sojouners, Vol. 15, n.6 (June 1986), 20 23.

Hubbard, Robert L., Jr. “The Book of Ruth”. Grand Rapids: Wm B. Eerdman Publ. Co., 1988.

Knight, G.A.F. “Ruth and Jonah”. London: SCM Press Ltd., 1966.

McKane, William. “Proverbs”. Philadelphia: The Westminster Press, 1970.

Rowley, H.H. “The Servant of the Lord and Other Essays on the Old Testament” London: Lutterworth Press, 1954.

La Sor, William Sanford, et al. “Old Testament Survey”. Grand Rapids: Wm. B. Eerdman Publ. Co., 1984.

By Jerrilyn Forsyth  Copyright 1989