Identity - Lesson 4
Identity of Ruth: The "True Israelite"
Through the remarkable identity of Ruth, an Old Testament narrative, you gain deep insights into the life of a woman of unwavering faith and loyalty. Ruth, a Moabitess, is described as the true Israelite, highlighting her unyielding commitment to her mother-in-law, Naomi, and her chosen faith. This lesson explores the relationship dynamics between Ruth and Naomi, contrasting their attitudes towards God. Unlike Naomi, who is bitter with God, Ruth's faith is unwavering. Interestingly, Ruth is praised for her loyalty and decision to stay with Naomi instead of seeking a husband, a decision that is considered radical in a society where women depended on men. Furthermore, the lesson discusses Ruth's humble position under the levirate law, and her relationship with Boaz, who recognizes her faithfulness. Through Ruth's choice of Yahweh over her native faith, you learn about her profound covenant love for God, rivaling Abraham's faith. Lastly, you discover the selflessness of Ruth as she gives her son, an ancestor of David, to Naomi, positioning Ruth as an archetype of the Virgin Mary. This narrative encourages reflection on the themes of faith, loyalty, and selflessness in the face of societal norms.
Identity of Ruth: The "True Israelite"
I. Introduction: Ruth, the true Israelite
A. Ruth's background as a Moabitess
B. Initial focus on Naomi and her struggle with God
II. Ruth and Naomi: A relationship defined by loyalty and faith
A. Comparison of Ruth and Naomi's attitude towards God
B. Ruth's commitment to Naomi over seeking a husband
III. Ruth's role under the levirate law and her relationship with Boaz
A. Boaz's recognition of Ruth's faithfulness
B. Ruth's humble position and trust in God
IV. Ruth's Radical Decision and its implications
A. Ruth choosing Yahweh over her Moabite faith
B. Comparison of Ruth's faith to that of Abraham
V. Ruth's Legacy
A. Ruth's son and its significance for Naomi
B. Ruth's legacy through the lineage of David
C. Reflection: Ruth as an archetype of the Virgin Mary
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- 0% CompleteEmbark on a journey with Ruth, a Moabitess who emerges as a true Israelite through her unwavering faith, unprecedented loyalty to Naomi, and selflessness. Through her radical choices, she illuminates the power of loyalty and love over logic and societal norms. Her legacy, threaded into the lineage of David, positions her as an archetype of the Virgin Mary, offering profound insights for reflection.0% Complete
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- 0% CompleteGain knowledge of influential women in early Christianity, their impact on theologians, and the development of the Virgin Mary cult. Explore the need for a new attitude towards women in the Church and the call for a new feminism. Reflect on personal growth and living fully in Christ.0% Complete
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In this series of lessons, you embark on a captivating journey through the intricacies of human identity in the context of various historical and theological perspectives. Each lesson offers a unique lens through which you'll explore identity's fluid nature, its profound connection to faith, and its impact on society. From examining the narratives that define Israel's national identity to unraveling the portraits of Jesus in the Gospels, you'll delve deep into the intersections of culture, spirituality, and personal beliefs. These lessons also shed light on influential figures like Teresa of Avila, Bernard of Clairvaux, John Calvin, and Dietrich Bonhoeffer, whose lives and teachings have left a lasting imprint on Christian identity.
Dr. James Houston
Identity
th731-04
Identity of Ruth—The “True Israelite”
Lesson Transcript
Another identity that is remarkable in the Old Testament is that of Ruth, who is described like no other in the Old Testament: the true Israelite. It’s an amazing narrative, for she’s a pagan, Moabitess by origin. So how in the world did she get such Israelite recognition?
At first, Naomi has centre stage because she is an Israelite. It’s Naomi’s loss of family that is emphasised in the opening scene. It is Naomi who looks for a kinsman-redeemer to protect and provide for her in Ruth: 4:14–15, and to whom a son is given in 4:17. She has a lovely name, meaning ‘pleasant’, yet she insisted she be called Mara, ‘bitter’. In strong language, she is bitter with God. She voices her rage and she charges Him with unfaithfulness. The rest of the book is focused on resolving her problem with God.
Oh, but how different is Ruth! First, she’s the second of two Moabitess daughters-in-law. Later, Nehemiah is to call down curses on those who marry Moabite wives. So what had Naomi done to have her two sons marry them to begin the story? That was evil. That was against God’s command. Because there had been famine in the land of Judah and her husband, Elimelech, had gone to the land of Moab with his wife and two sons, there the sons married Moabite wives. A bad start indeed! And when times had improved with food in the land then Naomi prepares to return, urging her two daughters-in-law to go back to their country, Moab. One does so. But now Ruth, in a remarkable way, pledges to remain faithful to her mother-in-law.
As Boaz commends Ruth under the levirate law, may the Lord repay you for what you’ve done; may you be richly rewarded by the Lord, the God of Israel, under whose wings you have come to refuge; Ruth indeed demonstrates that God is the God of the foreigners as well as the God of Israel. Humbly, Ruth knows that she is less than the servants of Boaz, content to maintain her humble position.
[00:03:09]
Phyllis Trible, in her beautiful book on Ruth, God and the Rhetoric of Sexuality, states, ‘Ruth stands alone; she possesses nothing. No God has called her, no deity has promised her blessing; no human being comes to her aid.’ Not only has Ruth broken with family, with country and with faith, but she has also reversed sexual allegiance. A young woman has committed herself to a life of an old woman rather than for the search of a husband. One female has chosen another female in a world where life depends on men. There’s no more radical decision in all the history of Israel than the story of Ruth.
In this regard, Ruth actually outclasses Abraham where it is said that God chooses Abraham, but now it is Ruth who chooses Yahweh. Again, Ruth herself exhibits the hesed of covenant love of God, which is used three times: in Ruth 1:8, 2;20 and 3:10. Ruth was neither legally required nor customarily expected to remain with her mother-in-law. Thus, her speech in Ruth 1:16–17 must be understood as an act of hesed, showing her love and loyalty over and beyond what it considered normal and expected. Naomi sees no way that Ruth could benefit personally from her continued association with her. Reason alone could not justify Ruth’s decision to cling to her mother-in-law. Her words and her actions are governed by loyalty and love alone, not by logic. By doing so, the women of Israel confessed that Ruth had been for Naomi better than seven sons: Ruth 4:13. And in that verse, it also states that it was the Lord who enabled her to conceive, demonstrating yet again her utter trust and dependence upon Yahweh.
When Ruth then has a son, her only son, she gives it to Naomi to allow her the joy of laying it in her bosom and caring for it and allowing it to be said Naomi has a son. Can you imagine the selflessness of a woman ever doing that with her mother-in-law? It’s inconceivable.
[00:06:29]
This child that Ruth brought into the world was Obed: the father of Jesse; the grandfather of David, the uniquely mighty King of Israel. What a story of selflessness. In my own reflection on this, I’ve come to realise that Ruth is the archetype of the Virgin Mary. It is second only to the story of Mary, in whose virginity was birthed Jesus, the Son of God. How deeply we should reflect on Ruth as the precursor of the amazing event of the Incarnation.