o marry a wealthy Bethlemhite man.
Ruth 4:13 is typical Hebrew story description of the wedding, conception and consequent son. The fact that the Lord blessed them with a son indicates that the actions of Naomi and Ruth to gain security and status are upheld. There is no condemnation otherwise a blessing would have been withheld. It is the women who address Naomi with a blessing and who then takes the child as her own (v.16). It is a fact, in some societies that an older woman can lactate. Naomi is named as the mother and Ruth is left out. She appears again in Matthew's genealogy as one of four women named as the ancestors of Jesus. The story has come full circle and Naomi is "full" with descendants and security. The genealogy in vv.18-22 reinforce the brief reference to David in v.17.
This story can apply in two specific situations in the life of Judah. When there was controversy over the division of the Kingdom (circa 820 BCE ), those in opposition could use the fact of a Moabite ancestor against David's successors. The story upholds the worthiness and loyalty of Ruth which justifies her as the great grandmother of David.
The second time is when Ezra and Nehemiah (circa 400 BCE) are telling the Israelites they must for the sake of purity separate from their foreign wives and children. There was conflict at this time between a group which included foreigners and those who saw them as the reason for leading the people astray. The foreigners must have been part of Israelite society for a long time because some of them served in the temple (Ezekiel 44). The story of Ruth would be used by those who believed that loyal and true worshippers of Yahweh whether of foreign descent were acceptable within the community.
What is redeemed for our time is the role that women who take initiative can find security albeit in a patriarchal society and dependent on a man. One hopes that the structures have changed that women do not have to behave in this way to gain life and security. The actions of Boaz are righteous in that he goes beyond the Torah Law. He did not have to marry Ruth, he could easily have had her as a concubine. Righteousness is different to Law in that the actions are not necessarily decreed, but in light of God's love are right for the situation. Some people might refer to this as situational ethics, but the last clause is the controlling factor.
OT images/motifs used in the New Testament reading: Mark 12:38-44, has no particular allusions or quotes. In Hebrews 9:24-28, v.28 has an allusion to Isa 53:12 in which the servant bore the sins of many. Now however, Christ has has made the sacrifice once and for all with his own blood and is superior to any sacrifice made previously.
Resources/Worship for Ruth 3 & 4 (Worship and Ways to present Ruth 3 & 4)
It would be great to have chapters 3 & 4 done as drama.
The set Psalm for the day (127) is used as people enter Jerusalem to celebrate one of the Festivals at the Temple. This Psalm of entry into Jerusalem may be associated with the Scroll of Ruth which is read in the Jewish Liturgical calendar in Feast of Weeks. Ruth seems to be associated with this festival because of the connections to barley harvest.
Brenner, Athalya. ed., A Feminist Companion to Ruth. Sheffield: Sheffield Academic Press, 1993.
---. Ruth and Esther. Sheffield: Sheffield Academic Press, 1999
Bush, F. Ruth/Esther. WBC. Dallas: Word Books, 1996
Campbell, Edward. F. Ruth. AB. New York: Doubleday, 1975.
Fewell, Danna.N., and David M. Gunn, Compromising Redemption: Relating Characters in the Book of Ruth. Louisville: Westminster/John Knox Press, 1990.
Gow, Murray. D. The Book of Ruth: Its Structure, Theme and Purpose. Leicester: Apollos, 1992.
Gray, John. Joshua, Judges and Ruth. NCB. London: Nelson, 1967.
Hubbard, Robert.L. The Book of Ruth. NICOT. Grand Rapids: W. B. Eerdmans, 1998
Larkin, Katrina.J.A. Ruth and Esther. OTG. Sheffield: Sheffield Academic Press, 1996.
Linafeldt, Tod. Ruth. Berith Olam. Collegeville: Liturgical Press, 1999.
Nielsen, Kristen. Ruth. OTL. London: SCM Press, 1997.
Robertson Farmer,