Who was Ruth in the Bible?

The days of the judges, the period the book of Ruth belongs to, were difficult days, marked by constant failure among God's people. Elimelech and his wife Naomi, unhappy with conditions in the land, went down to Moab. Discontent and weakness among God's people come from failing to value God's purpose and what is centred in Christ; and when these things stop attracting the heart, there is always a drift toward what looks like an advantage in man's world. Every such move ends in disappointment, sorrow and death. In such circumstances Ruth shines.

Ruth represents that remnant of the nation which holds fast to the promises of God, dimly and unclearly at first, claiming nothing as a right, but definitely laying hold of God in faith. This is seen in her answer to Naomi. It is not mere nature but faith in the living God that speaks in her reply... This was in answer to Naomi's wish that she should return to her people and her gods. So it was real faith that used the covenant name Jehovah in Ruth's reply — a faith that had stood the test of having nothing to offer to nature.

Ruth's choice of the unknown road to Bethlehem, against Naomi's advice, proved that her faith was like the uncompromising faith of Abraham, "the father of all who believe," who at God's call "went out, not knowing where he was going"... Otherwise the things she could see might reasonably have held back a thoughtful woman like Ruth from giving up her people and her religion... And had not the very woman she was about to follow to Bethlehem fled from that so-called "house of bread," not believing that Jehovah could or would feed her family in a famine?

Do not think, reader, that I would belittle the worth or stain the fair name of Ruth the Moabitess. That she was a Gentile only adds to her honour, because her godliness grew up among the godless, and she was faithful where Israel's own children had set her the example of unfaithfulness.

Nothing can surpass the exquisite refinement of the words, "let fall also some of the handfuls on purpose for her." Clearly this noble Israelite wanted "the stranger" to have plenty, and to have it as the fruit of her own gleaning rather than as his charity. That was refinement itself. It put her in direct contact with, and dependence on, the God of Israel, who had fully recognised and provided for "the gleaner."

In merciful loving-kindness, Boaz took up Ruth's case and made himself responsible for her rescue. Every benefit she finally received was his gracious gift. She herself was helpless in the matter. The redemption of the inheritance was the work of the goel alone. Ruth is then no longer seen gleaning the few "handfuls on purpose" dropped for her, but gathering in the golden sheaves of redeeming mercy.

Against this Ruth, with all her loveliness and all her goodness, lay a ban that did not lie in the same way against the others. She was a Moabitess, and an express statute of the law was aimed at these: "No Ammonite or Moabite may enter the assembly of the LORD. Even to the tenth generation, none of them may enter the assembly of the LORD forever" (Deut. 23:3)... It is striking that the law applied to this devoted, lovely woman — not to Rahab, nor even to Tamar. God was declaring the law's character unmistakably: not bringing it in to condemn the sinner and the prostitute, where men's minds would have gone, but introducing it as the thing that would have shut out a Ruth, even with her piety.

Ruth, a stranger seeking shelter by faith under the wings of the God of Israel, is received in grace, and the family line of David, king over Israel according to grace, is linked with her. It is the family line of the Lord Jesus Himself after the flesh.