book of ruth essay
Caneday’s article, “Covenant Lineage Allegorically Prefigured: ‘Which Things Are Written Allegorically,’ (Galatians 4:21-31)”, Southern Baptist Journal of Theology 14.3 Fall 2010, p. 50-77. He shall be to you a restorer of life and a nourishment for your old age. Clearly this form of allegory, though not the same as typology, is derived via textual warrant and not the result of clever adeptness to spin an impressive interpretation on Paul’s part; he appeals to Scripture and expects his readers to follow the connection he draws. I don’t always agree with where Leithart goes, but you have to give credit where it’s due: these presuppositions about meaning lead to some golden insights. The three women ended up being widows and in ancient Israel there were not allowed to remarry because their dead husbands were still considered to be families. Time permits but one example: His chapter in the Case for Covenant Communion (“Sacramental Hermeneutics and the Ceremonies of Israel”) reveals his understanding of typology and how it can be used the justify the practice of serving the Lord’s Supper to infants! However Naomi’s hope was not completely lost. All the themes conveyed such as love, generosity and most importantly to trust in each other brings out the meaning that no matters how badly events occur, goodness exists and it is achieved through effort and hard work. Its purpose was to demonstrate the kind of love, and faithfulness that God desires for us. This comment indicates that Vanhoozer is sticking with his previous work – Is There a Meaning in this Text? Your observations deserve attentive consideration (and see my post further down, critical of Leithart). This is why it is alive and active even after thousands of years. Antitupos is used only twice in the LXX/NT – 1 Pet 3.21 and Heb 9.24 and both cases point to new covenant realities (really a prophetic horizontal typology in which an OT type is fulfilled in the NT antitype; or a vertical typology in which a heavenly-earthly typology is present). This tale tells of their travel to Bethlehem, and how there they find a distant male relative named Boaz. And coincidentally, that is just what most churches continue to expect for those who come to the Lord’s Table.
Beyond that, there are no explicit references to Ruth, nor does the New Testament contain any obvious allusions to Ruth’s story. The book of Ruth only has four chapters and 85 verses, but what it lacks in size is made up for in abundant love and unwavering faithfulness as Naomi, Boaz, and especially Ruth discover, firsthand.... ...on the Book of Ruth I would concur with him that these literary features are intentional, but I am less convinced with his conclusion that Ishmael is a (greater) type of Israel to come.
It isn’t always easy to sift through the prodigious output of an work-a-holic artist. The books chosen for this paper are The Book of Ruth by Jane Hamilton and The Quiet American by Graham Green and the play Oleanna by David Mamet.
No plagiarism, guaranteed! In fact, the instructions seem to ensure that the celebration involves large groups around the table. He wants to articulate this carefully, and again he says many helpful things, but here is my two-fold concern that undergirds my question. Since seminary, I’ve come to understand the original Alexandrine/Antiochene hermeneutical debate in clearer terms. The clearest descriptions we have of the keeping of Passover after the Exodus are in the Gospels where the only participants mentioned are… men–Jesus and his disciples.
The concern of the church in the early days was their accurate recognition that the Antiochene school, taken to an extreme, would result in the loss by the church of Christocentric (Christian) interpretation of Scripture, especially of the OT. Leithart’s use of typology and his overall hermeneutic is troubling on a number of fronts. Presented to Michael Szuk But we cannot return to Alexandrian or Antiochene exegesis; or by what I really mean, we should not return to the quadriga or four-fold sense of interpretation. Naomi decided to head back to Bethlehem, and Ruth and Oprah wanted to join her.
For him, where does meaning lie? I had a great time on the Christian Leaders trip through the Grand Canyon this past summer, and we’re eager to get to the museum one of these days. In this way, the covenantal structures of the Bible are protecting the interpreter from making wild typological leaps. They traveled into Moab and opened up a shop, ate some food, and lived there for nearly ten years.
According to the Davidic covenant (2 Sam. That has certain advantages. In the text or in the author? I just wanted to thank you for your very fine work on hermeneutics. Every time she leaves the city, she returns with baskets full of grain (2:17–18; 3:15, 17). 2:5-8 – Boaz notices Ruth Leithart’s “Christian” interpretation of the Passover as pointing toward paedocommunion has been uniformly rejected by the preceding 500 years of Reformed, Christian, churchly interpretation of the same subject. He holds the honours of a minister, without the regular benefit of peer-review.
In this respect, Boaz also serves as a prototype of the future kings of Israel, who, according to Psalm 72, render justice to the poor and satisfy the needy. The trajectory and force of the hermeneutical movement back to a sure mooring led many who followed the Reformers to continue following the “ignorant and unstable,” entirely aground on the sandbar of rationalism. In seminary, we were taught the great Renaissance recovery of the literal-meaning of Scripture; and how that recovery helped fuel the Reformation-recovery of plain, biblical truth, shorn of traditional (unbiblical) accretions.
Leithart’s language captures neither of these. Eventually, Naomi’s husband and sons died, and she decided to return to Bethlehem in Judea (Ruth 1:1-7). Lora Mendenhall For the other case often cited as allegorical interpretation on the part of Paul (1 Cor 9:9-11), see the treatment that puts that notion aside: David Instone-Brewer, “Paul’s Literal Interpretation of ‘Do Not Muzzle the Ox'” in The Trustworthiness of God: Perspectives on the Nature of Scripture, ed. I have some minor quibbles over how one might describe this change, but overall it is helpful.
That is helpful. Yes there are the dangers of Enlightenment/rationalism/modernism, I concur, but the Reformers focus on the sensus literalis is where we need to go and stay. Key personalities include Ruth, Naomi, and Boaz.
...The Book Ruth by Ingunn Merete Børresen Ruth has 4 chapters. This led to the believe, that the Moab nation was tainted. 1:1 – Introduction Fascinating stuff… Just wish I has this when I wrote my Ruth paper for your OT1 class!
1:1, 5–6).
I am not advocating a psychological model of seeking out authorial intent, but it has been my understanding that to discern God’s meaning, we look at the author’s meaning in its textual context, and in its historical context, as much as we can. I struggle with that, and would appreciate your thoughts. As he provides food for the hungry, and permanent land for Elimelech’s widow, he plays the part of Moses and Joshua. The Book of Ruth. Reference this. which is to say that we are to distinguish between the meaning and significance (see also appendix 1 of GK Beale’s The Erosion of Inerrancy in Evangelicalism for discussion there on meaning). He is correct to assert that events find different meaning over time. 1:8-22 – Departing From Moab Ruth certainly fits a typological pattern, but this has to be rightly appropriated through the textual, epochal, and canonical horizons (so Lints, Fabric of Theology), and this is not claiming that Leithart does not contribute helpful observations of the book of Ruth, but much more textual work and labor needs to be demonstrated instead of just making seemingly clever remarks and postulating inherent confusion (according to Leithart, Ruth is both antitype to Tamara and part of the typological pattern of Tamara [see two paragraphs above Boaz as Prototype in his article] – of which I say, what?). Kethuvim (the Writings) "…contains the most diverse material…" (Harris, 6), is a miscellaneous repository for all the books accepted later.
Is he not allegorically reading back into the Isaac/Ishmael narratives? Biblical interpreters read for the authorial discourse; it only confuses matters to speak of ‘the sense of the text.’ [Here Vanhoozer cites Nicholas Wolterstorff, Divine Discourse] Texts don’t mean; authors do. -Dt.16:16 repeats the specific injunction that the appointed participants of the feasts of Israel were adult males. She prepared to leave her two daughters-in-law. You are to determine the amount of lamb needed in accordance with what EACH PERSON will eat.” It seems pretty clear that the amount of food for the passover celebration was going to depend on how much the WHOLE family was going to eat. Leviticus This famine led such a family to go to leave their home, Naomi with her family had to go and live in another country, specifically that of Moab. Is it really the case that the seed of the serpent (Ishmael) could be a type of the seed of the woman?
1:3-5 – Family Problems The book of Genesis is largely narrative material. Both Tamar and Ruth dress up and seductively approach a father figure to get a son, and, as the mother of Perez and Zerah, Tamar is in the same Davidic genealogy as Ruth.
This result was avoided by the unfortunate expedient of anathematizing the Antiochenes. He is vaguely accountable to a church body, but he is situated outside its direct oversight.
-Nor is it an unquestionable datum that the whole house certainly ate the departure meal; not when the explicit qualification is that the meal is for those who are “circumcised.” I’m not inclined to read this limitation as absolute (but only applying to the relevant males); however, it is textually explicit, and cannot be dismissed.
For the feast of Unleavened Bread there is no comparable encouragement, a conspicuous omission. Paul takes the stories of Hagar and Sarah and assigns a “unique” symbolism to them. -The point is, that when participation is directly addressed, those appointed to participate are adult males (who are ceremonially clean). On whether the text means what it meant, again, I like examples. Ruth and Esther are stories of heroines; the contrast in the purposes of Ruth and Esther sharply distinguishes the books. It gives new meaning to the term, “rightly dividing the Word of Truth.” BOTH sides are susceptible to excesses.
The story provides a lesson on love and kindness.
I think speaking of Ruth as the antitype of Tamara only introduces confusion when most scholars use antitype to refer to Christ or the new covenant realities he secures. His literature sold to non-discerning home school parents is disturbing.
The Reformers knew what paedocommunion was, they knew how to interpret the Passover with Christian sensibilities, and the overwhelming majority were wise enough to reject the unbiblical position that Leithart claims. An Artiste can afford to be undisciplined, unbound by the conventions and built-in delays that others operate within. And if there be any doubt as to what the sad result of falling off into reductionism might be, we don’t have to wonder.
There is virtually a knife-edge for balance between the two “schools” of interpretation. One example of where I think Leithart’s reading goes beyond the authorial intent of Scripture. Again, with this act we see God as the sustainer. Write a brief description of what happens in this text? The apostle Paul certainly used this technique for interpreting OT passages when he was making various theological points. 1:1-2 – Family Background
There is a lot of good stuff there. Orpah- wife of the Chilion
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