Peter Lau has written an exemplary commentary on the book of Ruth in the NICOT series. It provides a translation and explanation of Ruth, thoroughly interacting with the relevant scholarly literature (making judicious use of footnotes) without losing the thread of the story or getting bogged down in tortuous scholarly debates. It points out the book’s literary sophistication and shows how these literary features contribute to meaning and enhance the reading experience. It treats Ruth in its biblical-theological context, seeing fruitful connections across the Christian canon. It is theologically astute, makes relevant cultural observations (ancient and modern), and provides pertinent remarks on contemporary application (e.g., responding to immigrants). It is written in an engaging and accessible style.

The introduction begins with a discussion of structure and genre. Lau treats the book “as a historiographical document, crafted with literary artistry and weighted with ethical and theological implications” (p. 11). Concerning issues of authorship and date, both of which are uncertain, Lau favors a monarchic date (p. 19). While some favor a Persian date for the book because of the issue of marriage to non-Israelites, Lau notes the issue is different in that in this later period marriage is to non-believing foreign women, whereas Ruth is a believer (p. 19). Lau proposes that the primary purpose of the book was “to present God’s providence and kindness in preserving the family that produced King David” (p. 28, italics original). Furthermore, he is convinced that, as a historical narrative, the book serves an ethical purpose: “God’s unceasing providence and kindness encourage his people to follow a lifestyle of kindness” (p. 29, italics original). Key theological themes in Ruth that the commentary discusses include God’s providence and human action, the cycle of divine-human kindness, blessing and covenant, application of the law, identity (non-Israelite and Israelite), the Davidic dynasty, mission, and redemption.

Lau divides the book into four acts of three scenes, with each act comprising a chapter of Ruth. He demonstrates an overall chiastic structure to the book, though the plot is linear. The commentary follows each of the scenes, treating them as units, with many of the units also exhibiting a chiastic structure. In each unit, Lau provides an overview of literary context, a translation (his own), textual and translation notes, a discussion of structure, then exegetical comments, usually verse by verse, which make up the bulk of the commentary. There is also often a review at the end of each scene and thoughts on contemporary application, especially at the end of each chapter of Ruth. Hebrew is transliterated which allows those without Hebrew to see some of the stylistic devices, such as alliteration. There is also a bibliography, an index of authors, an index of subjects, and an index of Scripture and other ancient texts.

In the space available in this review, I will comment on just a few features of the commentary. First, Lau’s detailed translation notes. Ruth is often one of the first books that Hebrew students will translate, and Lau’s notes will prove valuable to them. What I found interesting here was his literary explanations for what many have considered grammatical and syntactical “problems.” For instance, there are ten occasions where pronoun genders do not match the noun, with seven spoken by Naomi, and none by Ruth or Boaz. Lau comments: “I lean toward a stylistic explanation for the mismatches to mark out Naomi as from the older generation. Interestingly, Ruth the Moabite speaks in regular Hebrew. Perhaps this functions to render her more attractive to original hearers; at least it lowers one barrier for her acceptance” (p. 80).

Second, Lau highlights issues of honour and shame in ancient Israelite society and provides very helpful insights into how these issues play out in the narrative. While he makes these observations throughout the book, they are especially useful in viewing Ruth’s interaction with Boaz at the threshing floor in chapter 3 and for unravelling the interaction at the town gate in chapter 4 between Boaz and “Mr. So-and-So,” the nearer of kin. For example, Lau notes that the anonymity of the nearer kinsman is significant in a chapter concerned with establishing names, but from an honour and shame perspective, the anonymity may also serve an important purpose—to protect the man and his descendants from ongoing shame for his refusal to redeem the land and so acquire Ruth (p. 238).

This is a wonderful commentary on a very special book. It was a joy to read.