THREAD: How Judges & Ruth fit together
Of course, Ruth is set in the time of Judges.
It begins, ‘In the days when the judges judged...’
But the connections go deeper...
Of course, Ruth is set in the time of Judges.
It begins, ‘In the days when the judges judged...’
But the connections go deeper...
Greek manuscripts Codices Vaticanus (4th century) & Alexandrinus (5th century) have Ruth after Judges
But surviving mediaeval Hebrew manuscripts place Ruth with Ecclesiastes, Song of Songs, Lamentations & Esther in the 5 Megilloth (scrolls).
But surviving mediaeval Hebrew manuscripts place Ruth with Ecclesiastes, Song of Songs, Lamentations & Esther in the 5 Megilloth (scrolls).
Judges (depending how you count) can be seen as recording 6 major judges (full stories) & 6 minor (minimal details).
Arguably they’re getting progressively worse.
Then there are 2 ‘appendix’ stories:
Chs 17-18 Danites’ idolatry-violence
Chs 19-21 Benjaminites’ sex-violence
Arguably they’re getting progressively worse.
Then there are 2 ‘appendix’ stories:
Chs 17-18 Danites’ idolatry-violence
Chs 19-21 Benjaminites’ sex-violence
These 2 stories have lots of links.
Both have Levites & Bethlehem (17:7; 19:1) & the hill country of Ephraim (17:1; 19:1).
Both trace the fate of 600 men from a dwindling tribe: Dan (18:11); Benjamin (20:47).
Both have Levites & Bethlehem (17:7; 19:1) & the hill country of Ephraim (17:1; 19:1).
Both trace the fate of 600 men from a dwindling tribe: Dan (18:11); Benjamin (20:47).
Both stories are linked through the Leitmotif of there being ‘no king in Israel’ (17:6; 18:1; 19:1; 21:25).
Ruth makes a perfect positive counterpart to these 2 negative stories.
Like them it involves Bethlehem.
It also links with Ephraim & Levites through the word Ephrathi (אפרתי Ruth 1:2), which seems to cover both geographical Ephraim & Levite descent (1 Sam 1:1; 1 Chron 6:33).
Like them it involves Bethlehem.
It also links with Ephraim & Levites through the word Ephrathi (אפרתי Ruth 1:2), which seems to cover both geographical Ephraim & Levite descent (1 Sam 1:1; 1 Chron 6:33).
Judges 17-18 focus on Dan, the location of JEROBOAM’S idolatry.
Judges 19-21 focus on the violence of Gibeah, the town of SAUL.
Ruth focuses on great events in Bethlehem, the town of DAVID.
Judges 19-21 focus on the violence of Gibeah, the town of SAUL.
Ruth focuses on great events in Bethlehem, the town of DAVID.
Judges 17-18 arise from a curse (17:2).
Judges 19-21 ends trying to deal with a curse (21:18).
Ruth contains the theme word ‘bless’ (2:4, 19, 20; 3:10; 4:14).
Judges 19-21 ends trying to deal with a curse (21:18).
Ruth contains the theme word ‘bless’ (2:4, 19, 20; 3:10; 4:14).
Judges 17-18 is about *Danites* being idolatrous.
Judges 19-21 is about *Benjaminites* committing sexual violence.
Ruth is about a *Moabitess* leaving idolatry (1:16) & showing faithfulness, resulting in a beautiful fruitful marriage, leading genealogically to king David.
Judges 19-21 is about *Benjaminites* committing sexual violence.
Ruth is about a *Moabitess* leaving idolatry (1:16) & showing faithfulness, resulting in a beautiful fruitful marriage, leading genealogically to king David.
But one remarkable detail adds weight to the view that the ordering of Ruth after Judges is significant...
Though most of Judges appears to move in chronological sequence, the 2 ‘appendix’ stories do not.
The Benjaminites’ violence is set in the 3rd generation from Moses:
‘and Phinehas the son of Eleazar, son of Aaron, ministered before it [the ark] in those days’ (20:28).
The Benjaminites’ violence is set in the 3rd generation from Moses:
‘and Phinehas the son of Eleazar, son of Aaron, ministered before it [the ark] in those days’ (20:28).
The Danites’ idolatry is likewise set in the 3rd generation from Moses:
‘And the people of Dan set up the carved image for themselves, and Jonathan the son of Gershom, son of Moses, and his sons were priests to the tribe of the Danites...’ (18:30).
‘And the people of Dan set up the carved image for themselves, and Jonathan the son of Gershom, son of Moses, and his sons were priests to the tribe of the Danites...’ (18:30).
Here for ‘Moses’ the ESV footnote says ‘Or Manasseh’. Why?
In Hebrew Moses/Mosheh spelled M Š H (משה)
Manasseh is spelled M N Š H (מנשה)
Hebrew manuscripts mix these two forms by raising the N (נ) above the line.
Manasseh is spelled M N Š H (מנשה)
Hebrew manuscripts mix these two forms by raising the N (נ) above the line.
Here is the Aleppo Codex, the greatest Hebrew Bible manuscript of all. See the 2nd line 4th letter from the right of the main text. 
It is widely believed that the raised N is a customary addition to preserve Moses’s dignity. The earliest form was Moses, but people came to read Manasseh out of a desire not to associate such a hero with something so bad.
When is the story of Ruth & Boaz set?
The 3rd generation from Moses, of course.
The book ends with a 10 generation genealogy climaxing in David.
The 3rd generation from Moses, of course.
The book ends with a 10 generation genealogy climaxing in David.
Nahshon begot Salmon; Salmon begot Boaz.
Numbers 1:7 tells us that Nahshon was the leader of the tribe of Judah at the beginning of the time in the wilderness.
Numbers 1:7 tells us that Nahshon was the leader of the tribe of Judah at the beginning of the time in the wilderness.
Judges ended telling us repeatedly there was no king.
Ruth leads us to its last word, which is the name of a king: David.
Ruth leads us to its last word, which is the name of a king: David.
This is not to say that Ruth does not also fit well among the 5 scrolls.
It can be profitably read:
1. As an independent book
2. As one of the 5 Megilloth
3. As a happy ending to the often depressing book of Judges
It can be profitably read:
1. As an independent book
2. As one of the 5 Megilloth
3. As a happy ending to the often depressing book of Judges
The shocking treatment of the Levite’s concubine in the dark in Gibeah (about which I’ve tweeted here ) contrasts well with Boaz’s honourable & generous treatment of Ruth alone in the dark in Bethlehem.
But hang on. How is Ruth legit? What about this law?
‘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, because they did not meet you with bread and with water on the way...’ (Deut 23:3-4)
‘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, because they did not meet you with bread and with water on the way...’ (Deut 23:3-4)
Boaz offers Ruth water, bread & wine (2:9, 14).
The narratives show reversal: Danites & Benjaminites under judgement within 3 generations of the giving of the law.
Meanwhile a Moabite by grace is included in the royal line b/c there is (borrowing from #CSLewis) a ‘deeper magic’
The narratives show reversal: Danites & Benjaminites under judgement within 3 generations of the giving of the law.
Meanwhile a Moabite by grace is included in the royal line b/c there is (borrowing from #CSLewis) a ‘deeper magic’
The principle of grace in the messianic king is superior to the law.
‘where sin increased [Judges, esp. 17-21], grace abounded all the more [Ruth]’ (Romans 5:20).
Despite human sin, Ruth shows us that God was working on a greater good through the line of David.
END
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‘where sin increased [Judges, esp. 17-21], grace abounded all the more [Ruth]’ (Romans 5:20).
Despite human sin, Ruth shows us that God was working on a greater good through the line of David.
END
Please RT
