Ruth Naomi, having lost her husband and sons, decided to return to Bethlehem. Both of her daughters-in-law went with her, but along the way Naomi began to persuade them to return to their home and get married again. Orpah agreed and said goodbye to her mother-in-law, but Ruth refused

RUTH A Moabite woman, the wife of Mahlon, whose father Elimelech, with his wife Naomi and two sons, moved from Bethlehem of Judah to the land of Moab due to famine. Here his sons married Moabite women, and Elimelech soon died, followed by his sons. Naomi

BOOK OF RUTH To the group of books Old Testament, which are called sacred scriptures, include books about two women that are rightly considered artistic masterpieces. The first of them, the Book of Ruth, could end up in the canon not only because Ruth was considered the ancestor

Ruth and Boaz And they both walked until they came to Bethil at the beginning of the barley harvest. Many recognized Noemi and greeted her. Others asked: “Isn’t this Noemi?” “It was Noemi,” she answered them. - But forget that name. Call me Mara, for the Almighty has sent me great grief.

Ruth(girlfriend, friend, friendly) (, etc.) - the name of a Moabite woman, the wife of Mahlon, whose father, Elimelech, with his wife Naomi and two sons moved due to famine from Bethlehem of Judea to the land of Moab. Here his sons married Moabite women, and here Elimelech soon died, followed by his sons. As a result, Naomi was left a widow with two daughters-in-law, Orpha and Ruth. Hearing that the famine had stopped, Naomi decided to return home and leave Ruth and Orpah in their homeland. Orpah remained, but Ruth did not want to leave her. Ruth said: do not force me to leave you and return from you; but where you go, there I will go, and where you live, there I will live; Your people will be my people, and your God my God; and where you die, there I will die and be buried. May the Lord do this and that for me, and do even more; death alone will separate me from you(). And so they came together to Bethlehem at the very beginning of the barley harvest. Naomi had a wealthy relative here named Boaz. Following the simplicity of the morals of those times, Ruth, in order to satisfy the first needs of life, one day went to his fields to gather ears of corn. Boaz noticed her and asked who she was and where she was from, and when he learned that she was related to him, he showed special affection towards her. This was not enough: according to Jewish law, Ruth could hope to become Boaz's wife and indeed had some right to this. Naomi, who had previously been her good adviser, gave her advice this time on how to proceed in this matter. Ruth followed her advice and lay down at Boaz's feet while he slept on the threshing floor. This led to an explanation. Boaz acknowledged his relationship to her, but noted that there was another immediate relative who should be given this right. An opportunity to resolve this issue soon presented itself. Boaz was one day sitting at the city gate, and the closest relative who had the right to marry Ruth passed by him. He was asked to redeem Elimelech's legacy through his marriage to Ruth. The relative refused due to his inability to cohabitate in marriage and transferred his right in favor of Boaz, who thus redeemed the legacy of Elimelech and his sons by marrying Ruth the Moabite. The fruit of this marriage was Obed, the grandfather of David, and thus Ruth the Moabite, a pagan, became one of the ancestors of the Lord Jesus Christ. St. does not mention anything further about Ruth herself. Evangelist Matthew in the genealogy of the Lord (

Introduction.

The book got its name from a Moabite woman who married the son of a Jew who moved to the land of Moab. After the death of her husband, Ruth went with Naomi, her Israeli mother-in-law, also a widow, to Israel, to the city of Bethlehem. There, by force of circumstances directed by God, Ruth became the wife of Boaz, a wealthy Jewish farmer. Subsequently, she was destined to become the great-grandmother of King David. Her name is mentioned by the evangelist Matthew in the genealogy of Christ (Matthew 1:5).

There are only two books in the Bible named after women. These are the books of Ruth and Esther. The Jewish woman Esther was the wife of a pagan king. During crucial days in Israel's history, God used Esther to preserve the Jews from destruction. Ruth, on the contrary, was a Gentile who entered the Jewish community. However, as has already been said, this woman was destined to take her place in the earthly genealogy of our Lord Jesus Christ.

The Book of Ruth is read annually by devout Jews at Pentecost. For them, it is a holiday of remembrance of the receipt of the law on Mount Sinai, and they celebrate it on the days of the offering of the first fruits of the harvest (Ex. 23:15). It was in those days, during the barley winnowing season (Ruth. 3:2; cf. 1:22), that Ruth was betrothed to Boaz.

Author.

The author of this book remains unknown. Jewish tradition attributes the authorship to Samuel. If this is true, then the book of Ruth was most likely written shortly before David was anointed king over Israel. And then one of the reasons for Samuel writing it was the desire to justify David’s claim to the throne (by citing the fact that his ancestors were Ruth and Boaz).

Most theologians believe that the book of Ruth was written during the period of Kings, most likely in the days of David or Solomon. But since Solomon is not mentioned in the genealogy at the end of the book (4:18-21), the conclusion is that it was created under David. On the other hand, the reference in 4:7 to the old custom of one party to the transaction transferring his shoes to another, which no longer existed at the time the book appeared, seems to speak in favor of a later date for its writing, i.e. according to some theologians, in the days of Solomon.

The Book of Ruth sparkles like a beautiful pearl against a black background. What it relates happened in the days described in the book of Judges (Ruth. 1:1). This was a dark period in Israeli history. The glorious period of military victories won under the leadership of Joshua gave way to a sad period of spiritual apostasy, followed only by short periods of spiritual awakening. The book of Judges records this deepening spiritual decline of God's people, as well as its results: general corruption and bloody civil strife.

The behavior of even prominent people of that time left much to be desired. For example, Gideon, who showed strong faith when he went out into battle against enemies of the Midianites, Amalekites, and the eastern tribes, who far surpassed him in strength (Judges 7:12,17-21), later, in the day-to-day government of Israel, acted clearly not according to God's counsel (Judges 8:16-17,21,27). As for his personal life, it is eloquently evidenced by the fact that he had many wives and concubines, who bore him 70 sons (Judges 8:29-32). After Gideon's death, one of his sons, born of a Shechem concubine, killed all his brothers except one, and himself became a ruler as godless as he was cruel (Judges 9).

Judging by the fact that Ruth was the great-grandmother of King David (Ruth. 4:17), who began to rule in Hebron in 1010 BC, the book of Ruth apparently took place in the second half of the 12th century BC. R.H., and, therefore, Ruth could be a contemporary of Gideon.

Judge Samson became the prototype of a heroic personality, endowed with remarkable physical strength, but weak in spiritual and moral terms.

And so, against the background of this general irresponsibility and weakness of character, two personalities shone - Ruth, a Moabite woman, and Boaz, a Jewish farmer. They set an example among the people of moral purity, firm faith and worthy life. And through this, an encouraging reminder that even in the darkest of times, God is at work in the hearts of those who form the “remnant” faithful to Him.

The degree of "permissiveness" in Israel was a recurring theme in the book of Judges: "In those days Israel had no king; every man did what seemed right to him" (Judges 21:25). In contrast to this, the book of Ruth presents events through the prism of a completely different view, in it there are people who deeply believe that nothing can be hidden from the Almighty, who controls everything that happens in the world.

The fulfillment of the law of the levirate (which required a man to marry his brother's widow; Deut. 25:5-6) provides additional background to the story. In Ruf. 4:9-17, where Boaz marries the widowed Ruth according to the law mentioned, reveals specific aspects of this practice inherent in ancient Israelite society.

A note of mercy clearly sounds in this narrative, because Boaz was not obliged to obey the law of the levirate in this situation, since Mahlon, Ruth’s late husband, was not his brother. He, in essence, voluntarily took upon himself to fulfill this obligation, thereby testifying to his kindness and nobility, as well as his love for Ruth.

The will and mercy of God were expressed in the fact that several non-Israelites were included in David's genealogy. After all, through David Christ came into the world, and, therefore, the mentioned circumstance foreshadowed that by the will of God the pagans would also enter the sphere of activity of the Son of David, the Lord Jesus Christ. Four non-Israelite women are mentioned by the evangelist Matthew in the genealogy of the Savior: Tamar (Matt. 1:3), Rahab (Matt. 1:5), Ruth (Matt. 1:5) and the wife of Uriah (whose name was Bathsheba) in Matt. 1:6. Tamar, a Canaanite, became the mother of Judah's sons, Perez and Zara. Rahab, the harlot of Jericho (also a Canaanite), was the ancestress of Boaz (commentary on Ruth. 4:21). Ruth, a Moabite, became the mother of Obed. Regarding Bathsheba, the mother of Solomon, born of David, it is believed that she was a Hittite, since her husband Uriah was a Hittite.

The Book of Ruth is a beautifully written romantic story that begins in dramatic circumstances but has a joyful ending. This is the "book of quests." Ruth was looking for a home, protection, a husband, motherhood. And to her, a childless widow, God in His mercy gave both a husband and a son.

Naomi buried her husband and two sons in Moab. In her grief, she did not realize what a priceless treasure she had in her daughter-in-law Ruth. But at the end of the book, Naomi’s grief turns into joy: Ruth, “who loves you... is better for you than seven sons,” her neighbors tell her. Naomi did not let go of Obed, her grandson, who was called “her son” (4:17), because the pious Boaz voluntarily fulfilled the law of the levirate.

Modern wits do not skimp on caustic remarks addressed to mothers-in-law and mothers-in-law. Perhaps it was the same in Naomi's day. But Ruth’s love and caring attitude towards her elderly mother-in-law remains a model for all generations. And the fact that Boaz cared for Naomi as he cared for his wife indicates that he and Ruth were a match for each other in their cordiality and spiritual purity.

The Book of Ruth is the best daughter-in-law and mother-in-law story ever told.

The author of the book of Ruth draws readers' attention to several theological truths. Throughout the narrative, he repeatedly uses different names for God, calling Him Jehovah (Lord) 17 times, “God” (Elohim) 3 times, in 1:16 (twice) and in 12:2; He speaks twice about God as “Almighty” (Shaddai) - in 1:20-21.

Two circumstances give the author the opportunity to directly convey the idea that God gave His guiding and all-merciful help from above to the main characters of his book. 1) Naomi left Moab after learning that “God had visited his people and given them bread” (1:6). 2) Ruth, who, living in Moab and being married to Mahlon, remained barren for several years, later “the Lord gave ... pregnancy, and she gave birth to a son” (4:13).

Eight times the characters in the book talk about God's intervention in their lives (1:13,20-21 (four times); 2:20; 4:12,14). They constantly cry out to the Lord, expecting Him to answer their prayers (1:8-9; 2:12; 4:11-12). Five times the Lord's blessings are called upon His faithful people (2:4-twice, 19-20; 3:10). Ruth and Boaz selflessly fulfill their duty, remembering that the Lord is with them (1:17; 3:13). Boaz praises Ruth for seeking shelter under the protection of the God of Israel (2:12).

There can be no doubt that God, who had a definite plan for His people, would act towards them with unfailing responsibility. The question was whether or not people (in this case, the characters in the book of Ruth) would answer Him with the same responsibility. It seems that Elimelech acted irresponsibly by leaving Bethlehem and going “to live in the fields of Moab” (1:2). Naomi acted wisely by returning to the protection of her God (1:7). Naomi's two daughters-in-law - two different characters and two different lines of behavior. Orpah returned to her home and to her Moabite gods; Ruth chose to care for Naomi and follow her God (1:14-17).

Naomi's closest relative refused to take Ruth as his wife, and the noble Boaz did so instead (3:12; 4:1-10). The concept of "ransom" in this connection, in the form of several Hebrew words derived from the corresponding root, appears 20 times in the book of Ruth. The word “mercy” plays a special role in it, also repeated several times; it expresses here the concept of fidelity stemming from love and kindness towards those with whom the “shower of mercy” is bound by the consciousness of his responsibility. Thus, Naomi asks the Lord to show mercy to her daughters-in-law (1:8).

She speaks of the Lord's mercy in connection with what Boaz did for her (2:20). Boaz sees mercy in Ruth's agreement to marry him, instead of looking for a husband among young people. He considers this an even better deed on her part than her care for Naomi (3:10). Boaz himself, of course, also shows mercy, going beyond what was required by the law.

The main idea of ​​the book, obviously, is to assert the right of King David to the throne of Israel. A demonstration of how God, in His foreknowledge, allowed everything that the book tells to happen, which gives Christians a reason to believe that God works in their lives too.

The book of Ruth contains a truth that endures throughout the ages: the Lord is faithful to carry out the work of love and visionary care for His people, who are under His control and directed by Him. But from this truth also follows another: those who make up the people of God should participate in His work in their daily lives. As recipients of His grace, they, like Ruth and Boaz, must respond to Him with loyalty and obedience, and be merciful towards other people.

What Boaz does in a “private situation”, who, being merciful and merciful, “ransoms” and accepts Ruth, seems to foreshadow the mercy and mercy on a universal scale of his greatest Descendant, Jesus Christ, Who at the cost of his own life redeemed and “accepted "all of humanity, reconciling it with God.

Book outline:

I. Introduction (1:1-5)

A. Forced departure from the Promised Land (1:1-2)

B. The Drama of Naomi (1:3-5)

II. Naomi's return, led by faith, to the land of her fathers (1:6-22)

A. Choice dictated by love (1:6-18)

B. The Sweetness and Bitterness of Return (1:19-22)

III. In Search of Food (Chapter 2)

A. Chance sent by God (2:1-3)

B. Mercy earned by Ruth (2:4-17)

C. Expression of Joy (2:18-23)

IV. In Search of Virtuous Love (Chapter 3)

A. Naomi's Plan (3:1-5)

B. Ruth's request (3:6-9)

C. Boaz's willingness to "ransom" Ruth (3:1b-15)

G. Ruth and Naomi in Waiting (3:16-18)

V. Making a "ransom" (4:1-13)

A. Refusal of the next of kin to make the ransom (4:1-8)

B. Boaz's decision. Completion of the ransom (4:9-12)

D. Well-deserved reward (4:13)

VI. Conclusion (4:14-22)

A. Happy outcome (4:14-17)

B. Genealogies heralding triumph and joy (4:18-22)

After the fall of Adam and Eve, humanity gradually forgot the heavenly abodes and lost knowledge of the true God. It fell more and more into paganism, creating for itself many invented and man-made gods. The only people who retained faith in one God were the Old Testament Jews. For this loyalty and devotion, the Lord chose this people. The Savior of mankind was to be born in him. For the sun of righteousness, the Lord, cannot come where idols are worshiped.

God's chosen people were called upon to enlighten the pagan peoples around them with the light of truth. Thus, he would prepare them for the birth of the Son of God on earth, who will come to save all people from the power of hell and death.

The Israelis did not always justify their high destiny. Often they themselves betrayed God and became pagans. This is not surprising, because it is difficult for a person who, after the Fall, has a damaged nature or, as they also say, an inclination to sin, to be perfect. It's hard to stay on top true faith. True faith requires holiness. At times, only the intervention of God saved the Old Testament Jews from the final oblivion of the truth. There are many such examples in the history of God’s chosen people, but there were others. Sometimes the pagans themselves, yesterday's idolaters, enlightened by the light of true faith, became for the Jews a model of devotion to God and fulfillment of his commandments.

One such amazing example is the story of the Moabite Ruth. Her life turned out to be so instructive that the story about her became part of the Holy Scriptures. Recorded by the prophet and judge Samuel. Here he is.

During the time of the judges, there lived in the Jewish city of Bethlehem an Israelite named Elimelech. He had a wife and two sons. One day there was a famine in the land of Israel. To escape from him, Elimelech and his family were forced to move to the land of Moab, neighboring Israel. Here his sons married two Moabite girls. The girls accepted the faith of their husbands and began to confess true God. Elimelech's family lived for more than ten years in the land of Moab. But the time came and Elimelech died, and his two sons also died, leaving their Moabite wives childless widows.

Having lost her husband and sons, Naomi, that was the name of the widow of the late Elimelech, decided to return to her homeland, to the land of her fathers. One of her daughters-in-law, named Ruth, did not want to part with her. On the one hand, driven by her love of humanity, she could not leave her elderly mother-in-law. Instead of her deceased husband, she wished to become her support and support in old age. But the main thing is that having recognized the one God, she wanted to fully join the people who professed the true faith.

To all Naomi’s entreaties to stay, Ruth firmly answered: “Where you live, there will I be, your people will be my people, your God will be my God; one death will separate you and me.” Having arrived in the land of Israel, the women settled in the city of Bethlehem. At first they ate the ears of corn that Ruth picked from the harvested fields. This was enough for them to eat, because the law given by God Jews, ordered them to leave part of the harvest unharvested. “When you reap the harvest of your land, do not reap to the edge of your field, and do not gather what is left of your harvest; leave it for the poor and the stranger.”

This is how the Lord cared for everyone in need, this is how Ruth cared for her mother-in-law, who became her mother. “Such a daughter-in-law is better than seven sons,” they said about Ruth, the fame of her virtue spread throughout Israel.

The Lord did not leave Ruth's faithful faith unrewarded. Soon he gave her a loving husband and glorious offspring. The Israelis had this custom: if someone died without leaving children, then the closest relative had to marry the widow of the deceased. In this case, the woman did not die alone and childless, because childlessness in Old Testament times was considered a great misfortune and a sign of God’s disfavor.

At that time, there lived a rich man named Boaz in Bethlehem. A relative of Ruth's deceased husband. Admired by the virtue of the Moabite woman and her piety, Boaz married her according to this custom.

The Lord blessed this marriage. Boaz and Ruth had a son, Obed. From Obed came Jesse, Jesse became the father of David, one of the most glorious kings of the Israeli people.

A thousand years will pass after the reign of King David and another descendant will be born in the family of Ruth the Moabite. This will be the Lord Jesus Christ, the Son of God and the Savior of mankind. He will come to earth to save humanity from sin and death. The Jewish people, with few exceptions, will not accept Christ.

He will not believe that the Lord has risen, which means he has opened the gates to the Kingdom of Heaven for everyone. The pagan nations will turn to Christ. They will rush after Him, just as Ruth the Moabite once rushed after her newly found mother into the light of true faith. The house of God, the blessed heavenly abodes, will become their home; no death will separate Christ and those who believe in Him.