Tuesdays Are for the Old Testament
3/12/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Ten: Ruth." In Prepare the Way of the Lord: An Introduction to the Old Testament. (pp. 179-188). St. Louis: Concordia Publishing House.
Ruth, though a brief text, is well known and loved, say Lessing and Steinmann, primarily due to the family relationships shown (Lessing & Steinmann 2014, p. 179). Naomi and Ruth have a particularly important relationship in which they protect each other faithfully. The book also provides part of the lineage of David and looks forward to Christ.
Lessing and Steinmann observe the author is unknown. However, the genealogy goes as far as David. The nation of Israel is unified. Therefore, they conclude it was probably written during David's reign, as no successor to David is described (Lessing & Steinmann 2014, p. 179). Lessing and Steinmann reject the higher critical scholars' view that the work was written after the Babylonian exile. The primary arguments for a late date are the use of Aramaic words, which have been found in use at an earlier time than was thought in the past, as well as the marriages of Israelites to Moabites. Lessing and Steinmann take this not to be a problem due to the clear willingness of Ruth to join with Israel (Lessing & Steinmann 2014, p. 180).
The plot of the story in Ruth is arranged around different crisis situations (Lessing & Steinmann 2014, p. 180). Lessing and Steinmann consider the work to be skillfully arranged and executed, with symmetry and clear plot development.
From an historical standpoint, the discussion of the responsibilities of the kinsman-redeemer is challenging (Lessing & Steinmann 2014, p. 181). The issue is closely tied to the issue of levirate marriage, by which a widow could raise up an heir to inherit her family's wealth.
Lessing and Steinmann observe that redemption of land and levirate marriage are not normally connected to each other. Another text shows Boaz intending to marry Ruth, meaning if she has a son, that son would eventually receive the land back (Lessing & Steinmann 2014, p. 182).
The custom of the sandal exchange, taking place in Ruth 4, is an interesting one. Lessing and Steinmann note that by the time the text was written it was considered an outmoded custom (Lessing & Steinmann 2014, p. 182). There was a similar custom known from Deuteronomy 25:9, but used in the case of a man who refused the duty of the levirate marriage (Lessing & Steinmann 2014, p. 183). The customs serve very different purposes but may be easily confused.
The genealogy in Ruth 4:18-22, which is constructed of ten generations, is significant. Lessing and Steinmann observe that the list skips some generations so as to reach the number ten, showing "perfection and symmetry" (Lessing & Steinmann 2014, p. 183). Boaz is in the highly symbolic seventh position. From Salmon to David there are only five generations, though the period covered is from 1405-1039 BC (Lessing & Steinmann 2014, p. 183).
The book is set during the period of Judges. However, counter to the way life is depicted in Judges, Ruth shows God's people being faithful to him (Lessing & Steinmann 2014, p. 184). There is not only fidelity to one another, but also to God and His word. Ruth follows Naomi and her God, while Orpah returns to life in Moab. Boaz is a faithful and thoughtful man.
God's providence is shown in Ruth as He cares for his people, bringing about the means of living and showing His love (Lessing & Steinmann 2014, p. 184). God brings about all the circumstances which will eventually bless all nations in David.
The reference to David at the end of Ruth is significant. Lessing and Steinmann see it as an attempt to portray David as the one whose line would include the Messiah (Lessing & Steinmann 2014, p. 185). Boaz may also be seen as a forerunner of Christ, through his function as a redeemer. This is a role he did not have to take on, but which he did voluntarily.
Sin and grace are clear in Ruth. Lessing and Steinmann point out that the whole situation of trouble started when Elimelech left the land of promise to go to Moab (Lessing & Steinmann 2014, p. 188). The family suffered loss. Naomi's two daughters in law also divided, with one returning to Moab and one seeking God's grace. God's grace is shown through his redeeming one bad situation after another. He provides life and a hope for a redeemer, David, as the one who leads Israel. The time of the judges is ending. The king who will rescue Israel is coming.
3/12/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Ten: Ruth." In Prepare the Way of the Lord: An Introduction to the Old Testament. (pp. 179-188). St. Louis: Concordia Publishing House.
Ruth, though a brief text, is well known and loved, say Lessing and Steinmann, primarily due to the family relationships shown (Lessing & Steinmann 2014, p. 179). Naomi and Ruth have a particularly important relationship in which they protect each other faithfully. The book also provides part of the lineage of David and looks forward to Christ.
Lessing and Steinmann observe the author is unknown. However, the genealogy goes as far as David. The nation of Israel is unified. Therefore, they conclude it was probably written during David's reign, as no successor to David is described (Lessing & Steinmann 2014, p. 179). Lessing and Steinmann reject the higher critical scholars' view that the work was written after the Babylonian exile. The primary arguments for a late date are the use of Aramaic words, which have been found in use at an earlier time than was thought in the past, as well as the marriages of Israelites to Moabites. Lessing and Steinmann take this not to be a problem due to the clear willingness of Ruth to join with Israel (Lessing & Steinmann 2014, p. 180).
The plot of the story in Ruth is arranged around different crisis situations (Lessing & Steinmann 2014, p. 180). Lessing and Steinmann consider the work to be skillfully arranged and executed, with symmetry and clear plot development.
From an historical standpoint, the discussion of the responsibilities of the kinsman-redeemer is challenging (Lessing & Steinmann 2014, p. 181). The issue is closely tied to the issue of levirate marriage, by which a widow could raise up an heir to inherit her family's wealth.
Lessing and Steinmann observe that redemption of land and levirate marriage are not normally connected to each other. Another text shows Boaz intending to marry Ruth, meaning if she has a son, that son would eventually receive the land back (Lessing & Steinmann 2014, p. 182).
The custom of the sandal exchange, taking place in Ruth 4, is an interesting one. Lessing and Steinmann note that by the time the text was written it was considered an outmoded custom (Lessing & Steinmann 2014, p. 182). There was a similar custom known from Deuteronomy 25:9, but used in the case of a man who refused the duty of the levirate marriage (Lessing & Steinmann 2014, p. 183). The customs serve very different purposes but may be easily confused.
The genealogy in Ruth 4:18-22, which is constructed of ten generations, is significant. Lessing and Steinmann observe that the list skips some generations so as to reach the number ten, showing "perfection and symmetry" (Lessing & Steinmann 2014, p. 183). Boaz is in the highly symbolic seventh position. From Salmon to David there are only five generations, though the period covered is from 1405-1039 BC (Lessing & Steinmann 2014, p. 183).
The book is set during the period of Judges. However, counter to the way life is depicted in Judges, Ruth shows God's people being faithful to him (Lessing & Steinmann 2014, p. 184). There is not only fidelity to one another, but also to God and His word. Ruth follows Naomi and her God, while Orpah returns to life in Moab. Boaz is a faithful and thoughtful man.
God's providence is shown in Ruth as He cares for his people, bringing about the means of living and showing His love (Lessing & Steinmann 2014, p. 184). God brings about all the circumstances which will eventually bless all nations in David.
The reference to David at the end of Ruth is significant. Lessing and Steinmann see it as an attempt to portray David as the one whose line would include the Messiah (Lessing & Steinmann 2014, p. 185). Boaz may also be seen as a forerunner of Christ, through his function as a redeemer. This is a role he did not have to take on, but which he did voluntarily.
Sin and grace are clear in Ruth. Lessing and Steinmann point out that the whole situation of trouble started when Elimelech left the land of promise to go to Moab (Lessing & Steinmann 2014, p. 188). The family suffered loss. Naomi's two daughters in law also divided, with one returning to Moab and one seeking God's grace. God's grace is shown through his redeeming one bad situation after another. He provides life and a hope for a redeemer, David, as the one who leads Israel. The time of the judges is ending. The king who will rescue Israel is coming.
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