f. A genealogy of David (Ruth 4:18–22)
f. A genealogy of David (Ruth 4:18–22)
The book concludes with a short genealogy linking Pharez (the son of Judah; see on verse 12) with David. Some scholars think this to be no part of the original book, but a later addition. This is precarious reasoning, however, for as S. B. Gurewicz reminds us, ‘it is hard to imagine that a Jewish scribe would ascribe to David, the king so greatly venerated and revered in Israelite tradition, Moabite antecedents without some valid basis’.17 Moreover, David certainly had some links with Moab, for during a time of danger he entrusted his parents to the care of the King of Moab (1 Sam. 22:3f.). Herbert thinks not only that the genealogy is original, but that it emphasizes the main purpose of the book.
It is introduced with these are the generations of (AV, RV), thus making use of a formula found often in Genesis (as 2:4; 5:1; 6:9, etc.). The word rendered generations is found also in Exodus, Numbers and 1 Chronicles but nowhere else in the Old Testament apart from this passage. BDB give its meaning as ‘generations, esp. in genealogies=account of a man and his descendants’. It often introduces quite long sections so that it evidently covered not only the genealogy but the story of those in the genealogy. There is an air of history about the term. It has historical associations. Here, however, it applies strictly to the genealogy. The genealogy in this verse agrees with the fuller information given in 1 Chronicles 2:4–15.
It seems likely that the genealogy is somewhat compressed, with certain names being omitted. NBD18 dates Joseph (and therefore Judah) c. 1750–1650 BC, with David’s accession c.1010 BC. To cover this span of c. 640 years the genealogy lists but ten names (including that of David). Another line of reasoning starts from the statement in Matthew 1:5 that Salmon was Rahab’s husband. This dates him near the time of the Exodus but there is no name between Salmon and Boaz. It is not known at what time the events of the book took place (Josephus says that Elimelech migrated during the time of Eli, Ant. v. 9.1, but there is no confirmation of this rom other sources). But it does seem likely that names have been omitted.
Some comments may be made on individuals. Amminadab (4:19) was the father-in-law of Aaron (Exod. 6:23). Nahshon his son (4:20) is mentioned several times at the Exodus period (Exod. 6:23; Num. 1:7; 2:3; 7:12, 17; 10:14). MT reads ‘Salmah’ in 4:20 and ‘Salmon’ in 4:21. One must surely be a textual error, but which? A third form is Salma’ as in 1 Chronicles 2:11, 51, 54, which inclines us to Salmah (the -on ending may have been influenced by other names with this form). Notice that Mahlon is not mentioned and Obed is treated simply as the son of Boaz. In a sense he carried on Mahlon’s name and succeeded to his property. But in an official genealogy he was reckoned as the son of his true father.
Why does the book end with a genealogy? It is hard to say. In the Introduction we have noted and rejected the view that the whole was written to lead up to the genealogy, and thus to provide an ancestry for the great King David. It is too obviously an appendix, a mere addition to the main story, for this to be at all plausible. But a genealogy is, to say the least of it, a curious way to end a book. The author does not tell us why he has done this, and we are left to guess. But at any rate we can make this comment. Throughout the book in all its artless simplicity there runs the note that God is supreme. He watches over people like Naomi and Ruth and Boaz and directs their paths. God never forgets his saving purposes. The issue of the marriage of Boaz and Ruth was to lead in due course to the great King David, the man after God’s own heart, the man in whom God’s purpose was so signally worked out. These events in Moab and Bethlehem played their part in leading up to the birth of David. The Christian will think also of the genealogy at the beginning of the Gospel according to St Matthew. He will reflect that God’s hand is over all history. God works out his purpose, generation after generation. Limited as we are to one lifetime, each of us sees so little of what happens. A genealogy is a striking way of bringing before us the continuity of God’s purpose through the ages. The process of history is not haphazard. There is a purpose in it all. And the purpose is the purpose of God.