{"id":44052,"date":"2019-01-28T06:00:14","date_gmt":"2019-01-28T14:00:14","guid":{"rendered":"https:\/\/www.olivetree.com\/blog\/?p=44052"},"modified":"2022-09-20T15:05:45","modified_gmt":"2022-09-20T22:05:45","slug":"ruths-defiance-an-exegetical-study","status":"publish","type":"post","link":"https:\/\/www.olivetree.com\/blog\/ruths-defiance-an-exegetical-study\/","title":{"rendered":"Ruth’s Defiance: An Exegetical Study"},"content":{"rendered":"\n

When Naomi tells Ruth to leave, Ruth’s defiance is blatant. She will not leave. But what are we supposed to take away from this first chapter of Ruth? Read this exegetical study from the Kregel Exegetical Library Series<\/a>. And, at the end, you’ll find a resourceful “Message and Application” section.<\/p>\n\n\n\n

A RELUCTANCE TO LEAVE<\/strong><\/h3>\n\n\n\n

Naomi\u2019s argument had the intended effect on Orpah, who kissed her mother-in-law goodbye and returned to Moab. But Ruth hugged Naomi, communicating her reluctance to leave (v. 14c<\/a>). Elsewhere the idiom -\u05d3\u05bc\u05d1\u05e7 \u05d1\u05b0\u05bc<\/strong> (davak<\/i> b-<\/em>) means<\/p>\n\n\n\n

  1. cling to, stay close to, stick to (Gen. 2:24<\/a>; Num. 36:7<\/a>, 9<\/a>; Deut. 13:17<\/a>; 28:60<\/a>; Ruth 2:23<\/a>; 2 Kings 5:27<\/a>; Job 19:20<\/a>; 31:7<\/a>; Ps. 101:3<\/a>; Ezek. 29:4<\/a>),<\/li>
  2. be bound to emotionally (Gen. 34:3<\/a>),<\/li>
  3. be loyal to (Deut. 4:4<\/a>; 10:20<\/a>; 11:22<\/a>; 13:4<\/a>; 30:20<\/a>; Josh. 22:5<\/a>; 23:8<\/a>; 2 Sam. 20:2<\/a>; 1 Kings 11:2<\/a>; 2 Kings 18:6<\/a>; Pss. 63:8<\/a>; 119:31<\/a>),<\/li>
  4. form alliances with (Josh. 23:12<\/a>).<\/li><\/ol>\n\n\n\n

    In verse 14 Ruth\u2019s action contrasts with Orpah\u2019s goodbye kiss, so a hug is apparently in view (hence our translation \u201chugged her tightly\u201d). Of course, this hug was an expression of her deep emotional attachment and loyalty to Naomi.<\/p>\n\n\n\n

    THE SIGNIFICANCE OF ORPAH<\/strong><\/h3>\n\n\n\n

    Orpah, as a mere agent in the story, serves as a foil for Ruth. Orpah did what one expects.<\/strong> In the face of Naomi\u2019s logic, she said goodbye and went home. But Ruth\u2019s love for Naomi caused her to stay with her mother-in-law, even when such devotion seemed illogical and downright foolish. Orpah was not a bad person<\/strong>; on the contrary she was a good daughter-in-law who had treated Naomi well. She deserved and received Naomi\u2019s blessing (v. 8<\/a>). But Ruth was beyond good; her love for Naomi transcended the norm. The contrast between the two girls should not be expressed as a polarity (bad versus good) but in terms of degree (good versus great). The narrator\u2019s purpose in mentioning and describing Orpah is not to criticize her, but to highlight Ruth (Hubbard 1988b, 115\u201316; Berlin 1983, 85; Sakenfeld 1999c, 11, 30).<\/p>\n\n\n\n

    Ruth\u2019s persistence prompted another exhortation from Naomi (v. 15<\/a>). She urged Ruth to follow Orpah\u2019s example and return to her own people and her own god(s). Naomi strengthened her argument here by appealing to common sense, as exemplified by Orpah, and to cold reality. Ruth really had no place in Judah. Like Orpah, she was a Moabite and she would do well to go back to her native land and its god(s).<\/p>\n\n\n\n

    FOREIGN GODS<\/strong><\/h3>\n\n\n\n

    The form \u05d0\u05b1\u05dc\u05b9\u05d4\u05b6\u05d9\u05d4\u05b8<\/strong> (eloheiha<\/em>) may be translated \u201cher gods\u201d (since Orpah was probably a polytheist) or \u201cher god,\u201d since the Moabites worshiped Chemosh as their national patron deity (Block 1999, 639; Mattingly 1994, 329). The suffixed form of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/strong> (elohim<\/em>) can be used as a plural of respect for foreign gods (see, for example, Judg. 9:27<\/a>; 1 Sam. 5:7<\/a>; 1 Kings 18:24<\/a>), including Chemosh (Judg. 11:24<\/a>; cf also 1 Kings 11:33<\/a>).<\/p>\n\n\n\n

    In a recent study of \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd<\/strong> (elohim<\/em>) Burnett argues that the plural form should be understood as a \u201cconcretized abstract plural, according to which the nominal plural form expresses an abstraction in reference to an individual or thing that holds a particular status named by the abstract category in question. Thus the plural of the noun \u2018god\u2019 occurs with the meaning \u2018deity\u2019\u201d (2001, 53). He states: \u201cIn connection with the concept of the patron deity, \u2018\u0115l\u014dh\u00eem<\/strong> designates the god who stands in special relationship to a particular individual, group, territory, or nation\u201d 2001, 66).<\/p>\n\n\n\n

    RUTH’S DEFIANCE<\/strong><\/h3>\n\n\n\n

    Four times Naomi urged Ruth to \u201creturn\u201d to her native land (vv. 8<\/a>, 11\u201312<\/a>, 15<\/a>). Ruth countered by telling her mother-in-law, \u201cDo not urge me to abandon you by returning from after you\u201d (v. 16<\/a>, literal translation). The collocation of the verb \u05e2\u05d6\u05d1<\/strong> (zv<\/em>), \u201cabandon,\u201d with the verb \u05e9\u05c1\u05d5\u05d1<\/strong> (shvv<\/em>), \u201creturn,\u201d was a powerful rhetorical move on Ruth\u2019s part. Its inclusion reflects Ruth\u2019s perspective. As far as she was concerned, to return to Moab would mean abandoning Naomi and leaving her even more vulnerable than she already was.<\/p>\n\n\n\n

    Ruth declared in no uncertain terms that she intended to stay with Naomi. She announced she would follow Naomi and live with her. For Naomi\u2019s sake, Ruth was willing to renounce her native land and god(s) and to identify with Naomi\u2019s people and God. She promised she would stay with Naomi for the rest of her life and even be buried in the same place as her mother-in-law.<\/p>\n\n\n\n

    Ruth capped off her promise with a self-imprecation (v. 17<\/a>) in which she used Yahweh\u2019s name, as if to show that she was indeed serious about identifying with Naomi\u2019s God (Prinsloo 1977\u201378, 115; Bush 1996a, 87; and Ziegler 2007, 78\u201380). Ruth\u2019s oath transformed her hortatory-predictive discourse into a performative declaration. This silenced Naomi, for she understood the implications of such a radical promise. Within chapter one there is an interesting interplay between speech-acts. Naomi\u2019s blessing (vv. 8\u20139<\/a>) seemingly released Ruth and assured her of God\u2019s blessing, but Ruth\u2019s self-imposed curse (v. 17<\/a>) counterbalanced and trumped the blessing. Ironically, Ruth\u2019s oath validated Naomi\u2019s blessing, for it provided proof of her loyal love and worthiness of divine favor.<\/p>\n\n\n\n

    THE STRUCTURE OF RUTH’S PROMISE<\/strong><\/h3>\n\n\n\n

    The structure of Ruth\u2019s oath requires closer examination to appreciate its meaning.<\/p>\n\n\n\n

    The first part of the oath consists of two clauses, each introduced by \u05db\u05b9\u05bc\u05d4<\/strong> (koh<\/em>), \u201cthus,\u201d and describes the punishment for breaking the promise.<\/p>\n\n\n\n

    The second part of the oath, introduced by \u05db\u05b4\u05bc\u05d9<\/strong> (ki<\/em>), \u201cindeed, certainly,\u201d gives the condition of the oath. This structure is formulaic, appearing with slight variations in 1 Samuel 14:44<\/a>; 20:13<\/a>; 2 Samuel 3:9<\/a>; 1 Kings 2:23<\/a>; 19:2<\/a>. The description of the punishment is vague and stereotypical. It reads literally, \u201cThus will the Lord do to me, and thus will he add.\u201d The presence of \u05db\u05b9\u05bc\u05d4<\/strong> (koh<\/em>) seems to assume the presence of a more specific form of punishment, but this element is implied, rather than stated.<\/p>\n\n\n\n

    One may paraphrase the formula as follows: \u201cThe Lord will punish me severely.\u201d Based on the usage of \u05db\u05b4\u05bc\u05d9<\/strong> (ki<\/em>) in the other examples of this oath formula, it appears that the final clause, introduced by \u05db\u05b4\u05bc\u05d9<\/strong> (ki<\/em>), affirms what will or must happen for the punishment to be averted. Consequently \u05db\u05b4\u05bc\u05d9<\/strong> (ki<\/em>) may be understood as an emphasizer and translated \u201cindeed, certainly\u201d (Bush 1996a, 83; Block 1999, 642\u201343).<\/p>\n\n\n\n

    “IF EVEN DEATH”<\/strong><\/h3>\n\n\n\n

    The NRSV, \u201cif even death,\u201d understands \u05db\u05b4\u05bc\u05d9<\/strong> (ki<\/em>) in the sense of \u201ccertainly not, if even,\u201d but this would require \u05db\u05b4\u05bc\u05d9\u05be\u05d0\u05b4\u05dd<\/strong> (ki im<\/em>), as 2 Samuel 3:35<\/a> indicates. Nevertheless, some commentators support this position. Hubbard argues that the preceding statement (\u201cWherever you die I will die and I will be buried there\u201d) indicates that death would not separate Naomi and Ruth, for Ruth was determined to live with Naomi\u2019s people and to be buried in the same place as her mother-in-law (1988b, 119\u201320). Campbell argues the same point, appealing for additional support to archaeological evidence for the practice of common burial (1975, 74\u201375).<\/p>\n\n\n\n

    The noun \u05de\u05b8\u05d5\u05b6\u05ea<\/strong> (mavet)<\/em><\/i>, \u201cdeath,\u201d is collocated with the verb \u05e4\u05bc\u05e8\u05d3<\/strong> (prd<\/em>), \u201cseparate,\u201d in only one other text, 2 Samuel 1:23<\/a>. Regarding Saul and Jonathan, David stated, \u201cnot even in their deaths [literally, death] were they separated.\u201d Saul and Jonathan died together on the battlefield; so it could be said that they were not separated in death. However, in Ruth\u2019s case, she undoubtedly anticipated Naomi\u2019s death preceding her own. Though Ruth would stay as close as possible to Naomi\u2019s grave and eventually be buried with her, death would, at least for a time, separate them, for it cuts the deceased off from the land of the living (Ps. 52:5<\/a> [Hebrew, v. 7]; Isa. 38:11<\/a>; 53:8<\/a>; Jer. 11:19<\/a>; Ezek. 26:20<\/a>, cf. 1 Sam. 12:25<\/a>; Job 7:21<\/a>).<\/p>\n\n\n\n

    MESSAGE AND APPLICATION: RUTH CH 1<\/strong><\/h3>\n\n\n\n

    Thematic Emphases<\/strong><\/h4>\n\n\n\n

    Naomi\u2019s husband and sons died, leaving her in a vulnerable position as a widow living in a foreign land. Naomi attempted to convince Ruth to return to her Moabite family, arguing that God had made her a target of his judgment and that her suffering was too much for Ruth to have to endure. She even pronounced a blessing upon Ruth for her kindness. But Ruth refused to take her blessing and return to the relative security of her own people and family. She sealed her commitment to Naomi with an oath. Sensing Ruth\u2019s resolve, Naomi finally gave in, but, upon returning to Bethlehem, she lamented that she had returned empty-handed, even though ever-loyal Ruth stood by her side.<\/p>\n\n\n\n

    Exegetical idea:<\/strong> Naomi experienced tragic loss and felt rejected by God, but Ruth vowed to stay with her, even though such sacrificial love may have seemed risky and been unappreciated.<\/p>\n\n\n\n

    Theological Principles<\/strong><\/h4>\n\n\n\n

    The only action attributed to God by the narrator is a gracious one\u2014God came to the aid of his people and reversed the effects of the famine (1:6<\/a>). Naomi viewed God as the one who rewards those who are worthy (1:8\u20139<\/a>), yet she also depicted him as her adversary who had afflicted her by killing her husband and sons (1:13, 20\u201321<\/a>). However, neither this chapter nor the story as a whole suggests Naomi\u2019s perspective is correct. Contrary to Naomi, the narrator portrays God as one who is predisposed to intervene on behalf of the afflicted.<\/p>\n\n\n\n

    Sacrificial love, as exemplified by Ruth, is at the heart of the biblical message. Jesus says the whole Law can be summed up in two commands: to love the Lord God with all one\u2019s being, and to love one\u2019s neighbors as oneself (Matt. 22:37\u201339<\/a>). As he commands his disciples to love one another, he reminds them that the greatest expression of love is to give one\u2019s life for one\u2019s friends (John 15:12\u201313<\/a>). The implication is that genuine love may have its risks and even demand the ultimate sacrifice.<\/p>\n\n\n\n

    Theological idea:<\/strong> People may experience tragedy and feel rejected by God, but followers of Christ should reach out to them in sacrificial love, even though such love may seem risky and unappreciated.<\/p>\n\n\n\n

    Homiletical Trajectories<\/strong><\/h4>\n\n\n\n

    (1) One trajectory will focus on Naomi\u2019s experience and her faulty perception of the Lord.<\/strong> In this chapter we see that personal tragedy and pain can overwhelm those who live in the fallen world. Yet in the midst of such suffering, we should not necessarily attribute our pain directly to God or cast him in the role of an enemy. If we look carefully we can detect his gracious hand, bringing relief from famine, as it were. We can take comfort in the fact that God is the ally of his people, not their enemy. Though he may not insulate us from the tragic realities of the fallen world, he cares for the needy and is predisposed to intervene on their behalf.<\/p>\n\n\n\n

    (2) A second trajectory will focus on Ruth and her example of self-sacrificial love.<\/strong> When we encounter people who feel as if they are targets of God\u2019s anger, we should reach out to them in sacrificial love, as Ruth did to Naomi. Such love demands great moral courage and commitment, for it can be risky and unappreciated.<\/p>\n\n\n\n

    (3) The book\u2019s third theme\u2014that God rewards those who love sacrificially<\/strong>\u2014is only hinted at in chapter one, when Naomi pronounces a blessing upon Ruth (1:8\u20139<\/a>). However, Ruth\u2019s self-imprecation appears to trump the blessing (1:17<\/a>) and creates tension in the plot. Given the seemingly risky task Ruth has taken up, one wonders if her loyalty will really pay off, especially when Naomi disregards her allegiance.<\/p>\n\n\n\n

    Preaching idea:<\/strong> When people experience tragedy and feel rejected by God, we must reach out to them in Christlike sacrificial love, even though such love may seem risky and unappreciated.<\/p>\n\n\n\n

    KEEP LEARNING<\/strong><\/h3>\n\n\n\n
    \"\"<\/figure>\n\n\n\n

    If you liked this post, then the Kregel Exegetical Library<\/a> is for you! Learn more about this set on our website<\/a>.<\/p>\n\n\n\n

    \n
    GET IT TODAY<\/a><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    When Naomi tells Ruth to leave, Ruth’s defiance is blatant. She will not leave. But what are we supposed to take away from this first chapter of Ruth? Read this exegetical study from the Kregel Exegetical Library Series. And, at the end, you’ll find a resourceful “Message and Application” section. A RELUCTANCE TO LEAVE Naomi\u2019s<\/p>\n","protected":false},"author":6,"featured_media":49857,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[5339],"tags":[5929],"class_list":{"0":"post-44052","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-old-testament-articles","8":"tag-kregel-exegetical-library-series"},"yoast_head":"\nRuth's Defiance: An Exegetical Study - Olive Tree Blog<\/title>\n<meta name=\"description\" content=\"Ready to study Ruth? 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