Significance of Hesed in the covenant context : an exegetical-thematic study on the book of Ruth

Abstract

Calarnity, as the trigger of Naomi's sell'-imprecation, stands as the backdrop of-lp[t, "kindness" motive and covenant commitment in the book of Ruth. How God's ron is expressed to provide redemption for Ruth, Naomi, and Israel (l:g, 9; 2:19,20); how the human's r?il (1 :16,lJ',2:8-15; 3:10) is vocalized in the midst of calamity; and what the significance of this divine-human 'rDn is are the focus of this study. The divine-human ron in the book of Ruth construes 4 striking significant factors of rpn in the covenant context. First, the reciprocation of the :on act in the book of Ruth is based on the existing covenant faithfulness of 2 parties. Thus, the permanence of rpn is assured by the faithfuiness of the parties involved in the covenant relationship. Ruth and Boaz in this case stand as the faithful parties in the covenant relationship. Thus, ron is considered as the content and apparatus of the covenant relationship. Second, Ruth, as a Moabite worman, actualized God's r?f by transcending the bonds of culture and religion to be apart of God's people as the covenant community where the true God was worshipped (1 :16, 77). Boaz', as a )xj. "redeerner" of Elimelech's family embodied God's ron through his words and actions. These 2 commitments attested to the fact that God visualizes His redemptive plan for Naomi and Israel through human covenant faithfulness. Thus, Boaz's manner of caring and Ruth's commitment are found in God's causality. It becomes the detrnition of human behavior in the covenant relationship. Third, the outcome of the human's -rDn to fulfill God's redemptive plan can be perceived visibly throurgh marriage and the birth of a child. Ruth's syrnbolic petition of marriage (3:9, 10) is performed on the basis that Boaz is a nplb, "kinsman" and )xr. Boaz's afirmation is based on the fact that Ruth is b:E n?s, "a woman of excellence" (3:11). Ruth's petition was considered to be the last 'rpn that was better than the flrst. This degree constitutes a distinctive quality of ron motive in the discourse-Ruth's prior ron to Naomi's family spring from her existing relationship. Ruth's last ron that was based on Boaz's noble character was referred to her marriage petition to Boaz. This suggests that the marriage and the birth of a child were the high points where the divine 'rDn r is working for the resolution of Naomi's ernptiness. Fourth, the modus operandi of God's redemptive plan for Naomi and lsrael in the story was visible. lt was initiated by Ruth's commitment and fulfilled by Boaz's faithfulness. The birth of a child in the marriage heightened God's covenant faithfulness. Thus, God had not left Naomi and Israel without a redeemer-who overcomes the major issue in the story-that changes Naomi's life from emptiness to fullness. The geneaiogy in the epilogue had a double emphasis on David's role to denote the eschatological ramifications of God's -ron; that His redemptive plan, was provided beyond Naomi's lifetime and the implication was felt for many generations to come. In conclusion, the focal point of Ruth's story was God's :pn working step-by-step through the human character. This intriguing procedure was intended to fulfill His redemptive plan for the people in the story and for the people in the generations to come through the Davidic line. Thus, the history of God's redemption through the Daviclic line had begun in the story of Ruth. The fulfillment of His redemptive plan depends on human's faithfulness to the covenant of God.