What is a summary of the book of Ruth?

from the old testament

• The book of Ruth is a short bridge between the time of the judges (Ruth 1:1) and the time of King David (Ruth 4:18–22). Because it happened while Israel was still sinning greatly, it shows how God was preparing to redeem Israel. The book links to King David because it was to him that the promise of an eternal kingdom was given (2 Samuel 7:12–13). The author is unknown, but given the connection to David, the author lived either during or after David's time.
• Unlike other narratives, the author chose to use the literary style of a play. It is written in four acts, with each act marking a significant progression of the story.
• Act 1 (Ruth 1) is the background scene. We learn that Naomi, her husband, and two kids left Judea because of a famine and went to the land of Moab (Ruth 1:1–2). Historically speaking, Moab was considered a sinful place, a place that had caused Israel to stumble before (cf. Numbers 25:1–3). Being there represented both their desperation as well as how lax Israelites had become regarding sin. Naomi’s two children married women there, Orpah and Ruth (v 4). Her husband, then her sons, died. In that culture, to not have a husband or sons was to leave a woman destitute. Naomi determined to return to Bethlehem to be with relatives, encouraging her daughters-in-law to stay behind. Orpah eventually did, but Ruth stubbornly refused to leave her, confessing that Your people shall be my people, and your God my God” (v 16), demonstrating a rudimentary faith in the God of Israel.
• Act 2 (Ruth 2) transitions to life back in Bethlehem. Because of their poverty, Ruth began going out to glean from the fields. The Jewish Law explicitly required field owners to allow the poor to glean so they could find food (cf. Leviticus 19:9–10). Such a practice was dangerous for a young woman in a field of young men, but Boaz, the owner of the field, protected her because she cared for Naomi (Ruth 2:11–12). Not only did he protect her, but he also ensured she had food and water during the day (v 14) and an excess of grain, far beyond what one would normally find (v 15–16). The act climaxes with Naomi learning that their benefactor was none other than Naomi’s blood relative. She referred to him as their “redeemer,” referencing how the Jewish Law required close relatives to step in and redeem (purchase) land lost by a relative (cf. Leviticus 25:25). Being widows meant they were destitute, so in this instance, being “redeemed” meant being brought back into a family with men who could protect and care for them.
• Act 3 (Ruth 3) opens with Naomi devising a plan to get Ruth married to Boaz (Ruth 3:1–4), telling her to dress and look her best (v 3) and to go to where he was sleeping in the fields (vv 6–7). Boaz would be on the threshing floor, as that’s where the men stayed while processing the grain (v 7). Some have attempted to make the night scene sound risqué. Indeed, it’s unclear what Naomi was thinking about placing Ruth into this potentially compromising situation. However, regardless of Naomi’s intent, nothing sexual happened. Boaz protected her from the other men without taking advantage of the situation (vv. 11–14). He was humbled that Ruth would even consider an older man like him for marriage (v 10), but said there was a closer relative still, and he had first right of refusal.
• Act 4 (Ruth 4) gives the picture of Boaz getting up early in the morning to settle the matter that day (Ruth 4:1). He approached the other relative, whose name is not given, at the city’s gate (vv 1b–2) a place where such public judicial matters were handled (e.g., Deuteronomy 21:19). At first, Elimelech was happy to buy the deceased relative’s land (Ruth 4:4), but when he learned that it meant marrying Ruth and caring for Naomi, he declined (v 6). When one married a relative’s widow, they were perpetuating the other person’s name, not their own (cf. Deuteronomy 25:5–6). By his comment that such a marriage would risk his inheritance, he apparently felt that it was not in his best interest to be Ruth’s redeemer. Boaz then married Ruth, redeeming her and Naomi.
• The story ends with a postscript tracing the lineage of their son, Obed, to David (Ruth 4:17–21).

from the new testament

• Ruth and Boaz show up again in another genealogy. This time as early ancestors in Jesus’ line (Matthew 1:1–17). As with Obed and, later, David, Jesus was born in Bethlehem (Matthew 2:1), and, like Boaz redeeming Ruth, a stranger from a sinful nation, Jesus came to redeem all sinners of every nation who repent of their sin and trust in Him (Revelation 5:9).
• Of Jesus we learn that “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7). Peter reminded believers that “you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18–19).

implications for today

Ruth is a God-honoring woman who gave up her pagan life to help her mother-in-law, Naomi. Indeed, it was because she was such an honorable young lady that Boaz was first compelled to help. However, though a central figure, the book points past Ruth to Boaz as God’s redeemer for Naomi’s house through whom David (and then ultimately Jesus) would be born.

To be a redeemer according to the Law meant continuing the line of the deceased family member. Such redemption was sacrificial and, as the other relative who declined the opportunity noted, it risked one’s own inheritance for the sake of another.

That human example illustrates Jesus’ own sacrificial redemption. Paul said of Jesus that “though he was in the form of God, did not count equality with God a thing to be grasped” (Philippians 2:6). Jesus, as fully God, was willing to let go of what was rightly His by “birthright” to empty “himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:7).

We often underestimate what it meant for Jesus to add on humanity. It meant more than the Son of God entering into human suffering (Hebrews 4:15); it meant that, even while retaining His divine nature, He added a human nature forever. As truly human, He will never stop being human. As the first human to be resurrected to eternal life (1 Corinthians 15:20), He lives in heaven right now as a human, interceding for His brothers and sisters (Romans 8:34), and will return for His people (1 Thessalonians 4:16–17).

As we think about Boaz and his willingness to risk his inheritance, let us think about Jesus, who gave up everything to offer us eternal life (2 Corinthians 8:9) and a share in His eternal inheritance (1 Peter 1:3–4).