Mennonite Weekly Review

Many Christians are ambivalent toward Hebrew Law in the Bible. Some assume that, since Jesus came, the Law is obsolete (unless, like a Pontius’ Puddle cartoon pointed out, it serves our interest.) But in this story Naomi and Ruth, destitute widows in a patriarchal, patrilineal culture, are saved by two laws apparently taken seriously by the pre-monarchic Bethlehemites.

Halteman Finger

The laws of gleaning (Lev. 19:9-10; Deut. 24:19-22) stipulated that edges of grain fields or fallen grapes in vineyards were to be left for the poor — the ancient equivalent to today’s soup kitchens and food pantries. Naomi and Ruth conveniently arrive in Bethlehem at the barley harvest (1:22), so Ruth begs Naomi to let her glean.

According to 2:3, Ruth arrives in Boaz’s field by chance, unaware he is a kinsman of Naomi’s husband (2:1). We also learn that poor persons could walk after the reapers, picking up stray grains or heads of barley that the workers dropped. Ruth apparently impressed Boaz by her unrelenting labor and the news of her loyalty to Naomi (2:7). So he asked her to stay in his fields with his own young women working there (2:27). Boaz knows that, with no family to avenge her, a foreign woman alone could be raped without recourse.

Levirate law, or the kinsman-redeemer

Theology and levirate law (Deut. 25:5-10) also lie behind this story. Hebrews did not believe in life after death at this time, so a man lived on only through his sons. Otherwise, his line died out forever. Thus, women, though of lower status than men, were essential to birth and raise sons for their husbands. If a man died without a son, levirate law called for his brother to marry the widow. Their first son would be the dead man’s son, not the brother’s son. It did not matter if the brother already had a wife; polygamy was common. It did not matter if the man was much older or younger than his sister-in-law, or that he did not love her; romance was not required.

But Boaz is not Elimelech’s brother or nephew, and another man is more closely related. Either this is an older version of levirate law, or it is the law of the kinsman-redeemer, who provides for a needy relative by buying back land lost through debt. When Boaz sits with town elders and the next-of-kin, the issue is land (4:1-6). When the latter learns that marriage to Ruth is part of the deal, he backs out. A son with her would mean less wealth for his own sons.

Getting what you need through love and ingenuity

The actions of all three main characters are essential to make this story work. Naomi manipulates behind the scenes. She sends Ruth to lie at Boaz’s feet on the threshing floor (3:1-5). “Feet” in this case may be a euphemism for genitals, so Boaz is being put on the spot to dignify and legalize Ruth’s relationship to him. It’s a move more daring than we’d encourage for our daughters today, but Boaz behaves honorably. He knows he’s been set up by two women who have been scheming not only to get their needs met but also to preserve Elimelech’s linage. He has the integrity, maturity — and the money! — to cooperate with their plans and hopes.

This story is not about romance. It’s about love. Its heroes are two poor women from different ethnic groups. Their absolute commitment to each other and clever use of their legal rights combine to preserve a family lineage. After Ruth bears a son — who is legally also Naomi’s son — the village women remind Naomi that this son, Obed, will nourish her in her old age, “for your daughter-in-law who loves you, who is more to you than seven sons, has borne him” (4:15).

How much do you love your mother-in-law?

Reta Halteman Finger retired in 2009 from teaching biblical studies at Messiah College and lives in Harrisonburg, Va.