Text -- Ruth 1:1-17 (NET)

A Family Tragedy: Famine and Death

1:1 During the time of the judges there was a famine in the land of Judah. So a man from Bethlehem in Judah went to live as a resident foreigner in the region of Moab, along with his wife and two sons. 1:2 (Now the man’s name was Elimelech, his wife was Naomi, and his two sons were Mahlon and Kilion. They were of the clan of Ephrath from Bethlehem in Judah.) They entered the region of Moab and settled there. 1:3 Sometime later Naomi’s husband Elimelech died, so she and her two sons were left alone. 1:4 So her sons married Moabite women. (One was named Orpah and the other Ruth.) And they continued to live there about ten years. 1:5 Then Naomi’s two sons, Mahlon and Kilion, also died. So the woman was left all alone– bereaved of her two children as well as her husband! 1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, because while she was living in Moab she had heard that the Lord had shown concern for his people, reversing the famine by providing abundant crops.

Ruth Returns with Naomi

1:7 Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, 1:8 Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home! May the Lord show you the same kind of devotion that you have shown to your deceased husbands and to me! 1:9 May the Lord enable each of you to find security in the home of a new husband!” Then she kissed them goodbye and they wept loudly. 1:10 But they said to her, “No! We will return with you to your people.” 1:11 But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me! I am no longer capable of giving birth to sons who might become your husbands! 1:12 Go back home, my daughters! For I am too old to get married again. Even if I thought that there was hope that I could get married tonight and conceive sons, 1:13 surely you would not want to wait until they were old enough to marry! Surely you would not remain unmarried all that time! No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” 1:14 Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. 1:15 So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!” 1:16 But Ruth replied, “Stop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. 1:17 Wherever you die, I will die– and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 1:1

Of Canaan. It must be early: for Boaz was born of Rahab. So Christ descended from two Gentile mothers.

Wesley: Rut 1:2

Bethlehem was otherwise called Ephratha. Naomi signifies my amiable or pleasant one: Mahlon and Chilon signify sickness and consumption. Probably they were sickly children, and not likely to be long - lived. Such are the products of our pleasant things, weak and infirm, fading and dying.

Wesley: Rut 1:4

Either these were Proselytes when they married them, or they sinned in marrying them, and therefore were punished with short life, and want of issue.

Wesley: Rut 1:5

Loss of children and widowhood are both come upon her. By whom shall she be comforted? It is God alone that is able to comfort those who are thus cast down.

Wesley: Rut 1:6

That is, food; so she staid no longer there than necessity forced her.

Wesley: Rut 1:8

Because daughters used to converse more frequently with their mothers, and to dwell in the same apartments with them, which then were distinct from those parts of the house where the men dwelt.

Wesley: Rut 1:8

With my sons, your husbands, while they lived.

Wesley: Rut 1:11

According to the ancient custom, Gen 38:8, and the express law of God, Deu 25:5, which doubtless she had acquainted them with before, among other branches of the Jewish religion.

Wesley: Rut 1:13

That you are left without the comfort of husbands or children; that I must part with such affectionate daughters; and that my circumstances are such, that I cannot invite you to go alone with me. For her condition was so mean at this time, that Ruth, when she came to her mother's city, was forced to glean for a living. It is with me, that God has a controversy. This language becomes us, when we are under affliction; tho' many others share in the trouble, yet we are to hear the voice of the rod, as if it spake only to us. But did not she wish to bring them to the worship of the God of Israel? Undoubtedly she did. But she would have them first consider upon what terms, lest having set their hand to the plow, they should look back.

Wesley: Rut 1:14

Departed from her with a kiss. Bade her farewell for ever. She loved Naomi, but she did not love her so well, as to quit her country for her sake. Thus many have a value for Christ, and yet come short of salvation by him, because they cannot find in their hearts, to forsake other things for him. They love him, and yet leave him, because they do not love him enough, but love other things better.

Wesley: Rut 1:15

Those that forsake the communion of saints, will certainly break off their communion with God. This she saith, to try Ruth's sincerity and constancy, and that she might intimate to her, that if she went with her, she must embrace the true religion.

Wesley: Rut 1:17

Not desiring to have so much as her dead body carried back into the land of Moab: but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and remaining together for ever.

JFB: Rut 1:1

The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.

JFB: Rut 1:2

Signifies "My God is king."

JFB: Rut 1:2

"fair or pleasant"; and their two sons, Mahlon and Chilion, are supposed to be the same as Joash and Saraph (1Ch 4:22).

JFB: Rut 1:2

The ancient name of Beth-lehem was Ephrath (Gen 35:19; Gen 48:7), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Micah (Mic 5:2).

JFB: Rut 1:2

So called to distinguish it from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pressure of a famine, settled for several years in that country. After the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (Deu 7:3; Deu 23:3; Ezr 9:2; Neh 13:23); and Jewish writers say that the early deaths of both the young men were divine judgments inflicted on them for those unlawful connections.

JFB: Rut 1:6-7

The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.

JFB: Rut 1:8

In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother.

JFB: Rut 1:8

That is, with my sons, your husbands, while they lived.

JFB: Rut 1:9

Enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed.

JFB: Rut 1:9

The Oriental manner when friends are parting.

JFB: Rut 1:11

This alludes to the ancient custom (Gen 38:26) afterwards expressly sanctioned by the law of Moses (Deu 25:5), which required a younger son to marry the widow of his deceased brother.

JFB: Rut 1:12-13

That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.

JFB: Rut 1:13

That is, I am not only not in a condition to provide you with other husbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Ruth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple effusion he has borrowed from Scripture--of Ruth to her mother-in-law [CHALMERS].

Clarke: Rut 1:1

When the judges ruled - We know not under what judge this happened; some say under Ehud, others under Shamgar. See the preface

Clarke: Rut 1:1

There was a famine - Probably occasioned by the depredations of the Philistines, Ammonites, etc., carrying off the corn as soon as it was ripe, or destroying it on the field

The Targum says: "God has decreed ten grievous famines to take place in the world, to punish the inhabitants of the earth, before the coming of Messiah the king. The first in the days of Adam; the second in the days of Lamech; the third in the days of Abraham; the fourth in the days of Isaac; the fifth in the days of Jacob; the sixth in the days of Boaz, who is called Abstan, (Ibzan), the just, of Beth-lehem-judah; the seventh in the days of David, king of Israel; the eighth in the days of Elijah the prophet; the ninth in the days of Elisha, in Samaria; the tenth is yet to come, and it is not a famine of bread or of water but of hearing the word of prophecy from the mouth of the Lord; and even now this famine is grievous in the land of Israel."

Clarke: Rut 1:2

Elimelech - That is, God is my king

Clarke: Rut 1:2

Naomi - Beautiful or amiable

Clarke: Rut 1:2

Mahlon - Infirmity

Clarke: Rut 1:2

Chilion - Finished, completed.

Clarke: Rut 1:3

Elimelech - died - Probably a short time after his arrival in Moab.

Clarke: Rut 1:4

And they took them wives - The Targum very properly observes, that they transgressed the decree of the word of the Lord, and took to themselves strange women.

Clarke: Rut 1:5

And Mahlon and Chilion died - The Targum adds, And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off. It is very likely that there is more here than conjecture.

Clarke: Rut 1:6

She had heard - By the mouth of an angel, says the Targum

Clarke: Rut 1:6

The Lord had visited his people - "Because of the righteousness of Ibzan the judge, and because of the supplications of pious Boaz."- Targum

It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned 1Ch 4:22, where the Hebrew should be thus translated, and Joash and Saraph, who married in Moab, and dwelt in Lehem. See the Hebrew.

Clarke: Rut 1:11

Are there yet any more sons - This was spoken in allusion to the custom, that when a married brother died without leaving posterity, his brother should take his widow; and the children of such a marriage were accounted the children of the deceased brother. There is something very persuasive and affecting in the address of Naomi to her daughters-in-law. Let us observe the particulars: -

1.    She intimates that she had no other sons to give them

2.    That she was not with child; so there could be no expectation

3.    That she was too old to have a husband

4.    That though she should marry that night, and have children, yet they could not wait till such sons were marriageable; she therefore begs them to return to their own country where they might be comfortably settled among their own kindred.

Clarke: Rut 1:14

And Orpah kissed her mother-in-law - The Septuagint add, Και επεστρεψεν εις τον λαον αυτης, And returned to her own people. The Vulgate, Syrian, and Arabic, are to the same purpose.

Clarke: Rut 1:15

Gone back - unto her gods - They were probably both idolaters, their having been proselytes is an unfounded conjecture. Chemosh was the grand idol of the Moabites. The conversion of Ruth probably commenced at this time.

Clarke: Rut 1:16

And Ruth said - A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive

The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: "And Ruth said, Entreat me not to leave thee,"for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, "Whither thou goest, I will go."And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, "Where thou lodgest, I will lodge."And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, "Thy God shall be my God."Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, "In whatsoever manner thou diest, I will die."Naomi said, We have a house of burial. Ruth answered, "And there will I be buried.

It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This verse is famous among those who strive to divine by the Bible. I should relate the particulars, but am afraid they might lead to a continuance of the practice. In my youth I have seen it done, and was then terrified.

Clarke: Rut 1:17

The Lord do so to me, and more - May he inflict any of those punishments on me, and any worse punishment, if I part from thee till death. And it appears that she was true to her engagement; for Naomi was nourished in the house of Boaz in her old age, and became the fosterer and nurse of their son Obed, Rth 4:15, Rth 4:16.

Defender: Rut 1:1

These introductory verses, as well as the closing genealogy (Rth 4:17-22), show that the book of Ruth was written after "the days when the judges ruled," during the days of the monarchy. Possibly Samuel, or even David (who was said to be Ruth's great grandson and thus may have heard the story from his parents) may have written it. Ruth's husband, Boaz, was said to be the son of Rahab (Mat 1:5), the converted harlot who had joined with the Israelites at the fall of Jericho. The story of Ruth, therefore, possibly took place during the early part of the judges' rule. See discussion in the Introduction.

Defender: Rut 1:1

Bethlehem means "house of bread." The home of Elimelech and later of Ruth was also destined to be the birthplace of King David (1Sa 16:1) and, eventually, of the Messiah (Mic 5:2). It was first noted in Scripture as the place of Rachel's death (Gen 35:19; note also the reference to Rachel and her children in Mat 2:16-18)."

Defender: Rut 1:2

Ephrata (meaning "fruitful") was the same town as Bethlehem (Gen 35:19; Mic 5:2). It was evidently named after Ephrath, the wife of Caleb (1Ch 2:19). In a spiritual analogy, one could note that the Messiah's home was both the house of bread and the field of the fruit of the vine, as the Messiah would become both "the bread of life" in His broken body and "the true vine" in his redeeming blood (Joh 6:48; Joh 15:1). Bethlehem-Ephrata was thus an appropriate "place for the Lord, an habitation for the mighty God of Jacob. Lo, we heard of it at Ephratah: we found it in the fields of the wood" (Psa 132:5, Psa 132:6).

Defender: Rut 1:2

The country of Moab was the place of the Moabites, descendants of Lot, and such enemies of Israel that they had been banned from "the congregation of the Lord" (Deu 23:3). Yet, as a measure of God's grace, upon repentance and faith in the true God, Ruth the Moabitess not only found a place in the congregation of the Lord, but also a place in His genealogy (Mat 1:5)."

Defender: Rut 1:16

Naomi was such a faithful witness and godly mother-in-law that both Moabite daughters-in-law, Orpah and Ruth, loved her dearly even after their husbands were dead. However, when Orpah had to choose, she returned to her pagan nature-gods (centered in Chemosh, "the subduer"). Ruth evidenced true conversion to the God of creation, not only by taking God as her own Savior but by going with the people of God and entering the family of God's people."

TSK: Rut 1:1

the judges : Jdg 2:16, Jdg 12:8

ruled : Heb. judged

a famine : Gen 12:10, Gen 26:1, Gen 43:1; Lev 26:19; Deu 28:23, Deu 28:24, Deu 28:38; 2Sa 21:1; 1Ki 17:1-12, 1Ki 18:2; 2Ki 8:1, 2Ki 8:2; Psa 105:16, Psa 107:34; Jer 14:1; Eze 14:13, Eze 14:21; Joe 1:10, Joe 1:11, Joe 1:16-20; Amo 4:6, Beth-lehem-judah, Jdg 17:8, Jdg 19:1, Jdg 19:2

TSK: Rut 1:2

Elimelech : The Rabbins say, that Elimelech was the son of Salmon, who married Rahab; and that Naomi was his niece.

Naomi : Rth 1:20

Mahlon : It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned in 1Ch 4:22.

Ephrathites : Gen 35:19; 1Sa 1:1, 1Sa 17:21; Mic 5:2

continued : Heb. were

TSK: Rut 1:3

and she was : 2Ki 4:1; Psa 34:19; Heb 12:6, Heb 12:10, Heb 12:11

TSK: Rut 1:4

they took : The Targum says, ""they transgressed the decree of the word of the Lord, and took to them strange women."

wives : Deu 7:3, Deu 23:3; 1Ki 11:1, 1Ki 11:2

Ruth : Mat 1:5

TSK: Rut 1:5

am 2696, bc 1308, An, Ex, Is, 183

Mahlon : Deu 32:39; Psa 89:30-32; Jer 2:19

died : The Targum adds, ""And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off."

and the woman : Isa 49:21; Mat 22:25-27; Luk 7:12

TSK: Rut 1:6

visited : Gen 21:1, Gen 50:25; Exo 3:16, Exo 4:31; 1Sa 2:21; Luk 1:68, Luk 19:44; 1Pe 2:12

in giving : Gen 28:20, Gen 48:15; Exo 16:4-6; Psa 104:14, Psa 104:15, Psa 111:5, Psa 132:15, Psa 145:15; Psa 146:7, Psa 147:14; Pro 30:8; Isa 55:10; Mat 6:11; 1Ti 6:8

TSK: Rut 1:7

she went : 2Ki 8:3

they went : Rth 1:10, Rth 1:14; Exo 18:27

TSK: Rut 1:8

Go : Jos 24:15-28; Luk 14:25-33

the Lord : Phi 4:18, Phi 4:19; 2Ti 1:16-18

the dead : Rth 1:5, Rth 2:20; Eph 5:22, Eph 6:2, Eph 6:3; Col 3:18, Col 3:24

TSK: Rut 1:9

rest : Rth 3:1

she kissed : Gen 27:27, Gen 29:11, Gen 45:15; Act 20:37

TSK: Rut 1:10

Surely : Psa 16:3, Psa 119:63; Zec 8:23

TSK: Rut 1:11

are there : This alludes to the custom that when a married brother died, without leaving posterity, his brother should take his widow; and the children of such marriages were accounted those of the deceased brother. This address of Naomi to her daughter-in-law is exceedingly tender, persuasive, and affecting.

that they : Gen 38:11; Deu 25:5

TSK: Rut 1:12

too old : Gen 17:17; 1Ti 5:9

I should have : or, I were with

TSK: Rut 1:13

tarry : Heb. hope

it grieveth me much : Heb. I have much bitterness

the hand : Deu 2:15; Jdg 2:15; 1Sa 5:11; Job 19:21; Psa 32:4, Psa 38:2, Psa 39:9, Psa 39:10

TSK: Rut 1:14

Orpah : Gen 31:28, Gen 31:55; 1Ki 19:20; Mat 10:37, Mat 19:22; Mar 10:21, Mar 10:22; 2Ti 4:10

but Ruth : The LXX add, και επεστρεψεν εις τον λαον αυτης , ""and returned to her own people.""The Vulgate, Syriac, and Arabic are to the same purpose. It seems a very natural addition, and agrees with the assertion in the next verse; and is accordingly adopted by Houbigant as a part of the text. Deu 4:4, Deu 10:20; Pro 17:17, Pro 18:24; Isa 14:1; Zec 8:23; Mat 16:24; Joh 6:66-69; Act 17:34; Heb 10:39

TSK: Rut 1:15

gone back : Psa 36:3, Psa 125:5; Zep 1:6; Mat 13:20, Mat 13:21; Heb 10:38; 1Jo 2:19

and unto : They were probably both idolaters at this time. That they were proselytes is an unfounded conjecture; and the conversion of Ruth now only commenced.

her gods : Jdg 11:24

return : Jos 24:15, Jos 24:19; 2Sa 15:19, 2Sa 15:20; 2Ki 2:2; Luk 14:26-33, Luk 24:28

TSK: Rut 1:16

Ruth : A more perfect surrender of friendly feelings to a friend was never made. This was a most extraordinary and disinterested attachment.

Entreat me not : or, Be not against me

to leave : 2Ki 2:2-6; Luk 24:28, Luk 24:29; Act 21:13

whither : 2Sa 15:21; Mat 8:19; Joh 13:37; Rev 14:4

thy people : Rth 2:11, Rth 2:12; Psa 45:10; Isa 14:1

thy God : Jos 24:18; Dan 2:47, Dan 3:29, Dan 4:37; Hos 13:4; 2Co 6:16-18; 1Th 1:9

TSK: Rut 1:17

the lord : 1Sa 3:17, 1Sa 25:22; 2Sa 3:9, 2Sa 3:35, 2Sa 19:13; 1Ki 2:23, 1Ki 19:2, 1Ki 20:10; 2Ki 6:31

but death : Act 11:23, Act 20:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rut 1:1

In the days when the Judges ruled - " Judged."This note of time, like that in Rth 4:7; Jdg 18:1; Jdg 17:6, indicates that this Book was written after the rule of the judges had ceased. The genealogy Rth 4:17-22 points to the time of David as the earliest when the Book of Ruth could have been written.

A famine - Caused probably by one of the hostile invasions recorded in the Book of Judges. Most of the Jewish commentators, from the mention of Bethlehem, and the resemblance of the names Boaz and Ibzan, refer this history to the judge Ibzan Jdg 12:8, but without probability.

The country of Moab - Here, and in Rth 1:2, Rth 1:22; Rth 4:3, literally, "the field"or "fields."As the same word is elsewhere used of the territory of Moab, of the Amalekites, of Edom, and of the Philistines, it would seem to be a term pointedly used with reference to a foreign country, not the country of the speaker, or writer; and to have been specially applied to Moab.

Barnes: Rut 1:4

Marriages of Israelites with women of Ammon or Moab are nowhere in the Law expressly forbidden, as were marriages with the women of Canaan Deu 7:1-3. In the days of Nehemiah the special law Deu 23:3-6 was interpreted as forbidding them, and as excluding the children of such marriages from the congregation of Israel Neh 13:1-3. Probably the marriages of Mahlon and Chilion would be justified by necessity, living as they were in a foreign land. Ruth was the wife of the older brother, Mahlon Rth 4:10.

Barnes: Rut 1:8

Accompanying their mother-in-law to the borders of their own land would probably be an act of Oriental courtesy. Naomi with no less courtesy presses them to return. The mention of the mother’ s house, which the separation of the women’ s house or tent from that of the men facilitates, is natural in her mouth, and has more tenderness in it than father’ s house would have had; it does not imply the death of their fathers Rth 2:11.

Barnes: Rut 1:11-13

See marginal references and notes. The Levirate law probably existed among the Moabites, and in Israel extended beyond the brother in the strict sense, and applied to the nearest relations, since Boaz was only the kinsman of Elimelech Rth 3:12.

Barnes: Rut 1:14

The kiss at parting as well as at meeting is the customary friendly and respectful salutation in the East. The difference between mere kindness of manner and self-sacrificing love is most vividly depicted in the words and conduct of the two women. Ruth’ s determination is stedfast to cast in her lot with the people of the Lord (compare the marginal references and Mat 15:22-28).

Poole: Rut 1:1

THE ARGUMENT

THIS little Book, by whomsoever written, which is not material to know, is annexed to the Book of Judges, and by some of the Hebrew doctors made a part of it. It is useful, as for many other points, so especially to show the genealogy of David, and consequently of Christ; and the rise of Christ from a Moabitish woman; which was a useful document, and a great encouragement to the Gentiles to believe in Christ.

A famine in Canaan. Elimelech removes to Moab; with Naomi his wife, and his two sons, who marry Orpah and Ruth there; and die, Rth 1:1-5 . Naomi returns to Judah; her daughters-in-law accompany her on her way, Rth 1:6-13 . Orpah returns home to her people and gods; Ruth remains, being converted, Rth 1:14-18 . They come to Beth-lehem, Rth 1:19-22 .

In the days when the judges ruled which is noted as the cause of the following famine, because in much of that time they were guilty of great defection from God. But under which of the judges this happened, Scripture being silent, it seems presumptuous to determine; nor is it necessary to know. What is said about this matter from the genealogy, mentioned Rth 1:18 , &c., it will be most proper to consider it there.

In the land , or, in that land , to wit, of Canaan.

The country of Moab a fruitful land beyond Jordan, eastward.

Poole: Rut 1:2

Ephrathites so called, because this Beth-lehem is otherwise called Ephrath or Ephratah , Gen 35:19 Mic 5:2 ; either from Caleb’ s wife of that name, 1Ch 2:19 4:4 , or from the fertility of the soil about it; which title may therefore be used here, to show the greatness of the famine, which affected even fertile parts.

Of Bethlehem-Judah: See Poole "Jud 17:7".

Continued there to wit, during the famine.

Poole: Rut 1:4

Of the women of Moab either these were proselytes when they married them, which may well be doubted, from Rth 1:15 , or they sinned in marrying them, as appears from Deu 7:3 23:3 Ezr 9:1,2 Ne 13:23 , and therefore were punished with short life and want of issue, Rth 1:5,19,21 .

About ten years as long as the famine lasted.

Poole: Rut 1:6

i.e. Food; so she staid no longer than necessity forced her.

Poole: Rut 1:8

Each to her mother’ s house not that they wanted fathers, Rth 2:11 , but because daughters used to converse more frequently with their mothers, and to be most endeared to them, and to dwell in the same apartments with them, which then were distinct from those parts of the house where the men dwelt.

With the dead with my sons, your husbands, whilst they lived.

Poole: Rut 1:9

Rest i.e. a quiet and happy life, free from those cares, vexations, encumbrances, and troubles which widows are in a special manner exposed unto.

She kissed them as the manner there was when friends parted.

Poole: Rut 1:11

According to the ancient custom, Ge 38 , and the express law of God, Deu 25:5 , which doubtless she had acquainted them with before, among other branches of the Jewish religion, wherein she did instruct them.

Poole: Rut 1:12

Go your way

Quest. Why doth she dissuade them from this journey, and not rather persuade them to go with her, and to embrace the Jewish religion?

Answ 1. Possibly she thought such dissuasion might be the best way to persuade them, as it oft happens; especially in that sex.

2. She would not have them rashly and inconsiderately to embrace the Jewish religion, in hopes of some advantage from it, which she justly thought they would be disappointed of; and withal, exposed to many straits and troubles, and on that occasion revolt from the true religion, which would be far worse than never to have embraced it. And therefore she doth justly, and wisely, and piously in representing to them the truth of the business, and the outward inconveniences which would accompany the change of their place and religion; as also our blessed Lord Christ did, Mat 8:20 .

Poole: Rut 1:13

Would ye stay for them from having husbands? it is unreasonable for me to expect it, or for you to perform it.

For your sakes that you are left without the comfort of husbands or children; that I must part with such dear and affectionate daughters; and that my circumstances are such that I cannot invite nor encourage you to go along with me. For her condition was so mean at this time, that Ruth, when she came to her mother’ s city, was forced to glean for a living, Rth 2:2 .

Poole: Rut 1:14

Orpah kissed her mother-in-law i.e. departed from with a kiss, as the manner was, Gen 31:28 1Ki 19:20 .

Poole: Rut 1:15

Unto her people, and unto her gods which she saith, partly, to try Ruth’ s sincerity and constancy; partly, that by upbraiding Orpah with her idolatry she might consequently turn her from it; and partly, that she might intimate to her, that if she went with her, she must embrace the true God and religion.

Poole: Rut 1:16

I renounce those idols which my sister hath returned to, and I wilt worship no other God but thine, who is indeed the only true God.

PBC: Rut 1:1

Ru 1:1

Introduction:

Even though the book of Ruth bears her name, the real importance of the teaching of this little book is not to find sympathy for the afflictions of sin in the life of Ruth, but it's to point us to the greatness of her redeemer, Boaz.  It's a book that teaches redemption.

PBC: Rut 1:3

Elimelech left in a time of famine - left his own land.  He never returned.  Sometimes that's our lot in life when we leave where we should be, not trusting that God can bless us where we are, we always seek better pastures.  Sometimes we never return.

PBC: Rut 1:11

Naomi intreated them to go back to their own lands and their own families because they wouldn't be Jews in Israel.  There was a curse upon the Moabitess - they could not come into the house of God.  Great affliction would they have.  Orpah turned back but Ruth said, "Intreat me not to leave thee ... whether thou goest, I will go ...  Where thou diest, I will die.  Thy God shall be my God."

Haydock: Rut 1:1

Of one. Hebrew, "And it came to pass in the days when the judges ruled." (Haydock) ---

The and shews the connection with the former book. (Calmet) ---

Land. Chaldean adds, "of Israel," (Menochius) while the less fertile country of Moab had abundance. God thus punished the idolatry of his people. Some say the famine lasted ten years; but this is uncertain, though Noemi continued so long out of the country, ver. 4. (Salien)

Haydock: Rut 1:2

Elimelech . Josephus and others read erroneously, Abimelech. He was probably called also Jokim, 1 Paralipomenon iv. 22. ---

Ephrathites. This title often designates people of the tribe of Ephraim; (Judges xii. 5., and 1 Kings i. 2,) but here it means those of Ephrata, which is also called Bethlehem of Juda, about five or six miles south of Jerusalem, Genesis xxxv. 19., and Micheas v. 2. (Calmet)

Haydock: Rut 1:4

Ruth was the wife of Mahalon; (chap. iv. 10,) and signifies one "well watered, (Menochius) or inebriated," &c. (Haydock) ---

The sons of Noemi were excused by necessity in marrying idolaters, though they ought to have done their best to convert them. The Chaldean greatly condemns their marriage, and thinks that their death was in punishment of their prevarication, Deuteronomy vii. 3., and xx. 11. (Calmet) ---

Salien is of the same opinion. So various have always been the sentiments of people on this head! (Haydock) See Serarius, q. 11.

Haydock: Rut 1:8

Mothers, who had separate apartments from the men. (Calmet) ---

Me. They had behaved with great respect and love towards their husbands, and towards Noemi, whom they even wish to accompany. (Menochius) ---

The pronouns in this, and verses 9, 11, 13, and 19, are surprisingly corrupted in Hebrew being masculine or feminine, where we should expect the contrary. (Kennicott)

Haydock: Rut 1:9

Take. She proposes marriage to them, as a state more suitable to their years, (Haydock) and wishes that they may experience none of its solicitudes, (1 Corinthians vii. 28,) but be constantly protected by their husbands. Widows are exposed to many difficulties. (Menochius)

Haydock: Rut 1:11

Of me. Hence it appears that the Rabbins are under a mistake, when they say that those children who are born after the death of their brothers, are not obliged to take their widows.

Haydock: Rut 1:13

Marry. Hebrew, "would you stay for them from having husbands!"

Haydock: Rut 1:14

And returned, is not expressed in Hebrew. But the Septuagint have, "and she returned to her people." (Haydock).

Haydock: Rut 1:15

To her gods, &c. Noemi did not mean to persuade Ruth to return to the false gods she had formerly worshipped; but by this manner of speech, insinuated to her, that if she would go with her, she must renounce her false gods, and turn to the Lord, the God of Israel. (Challoner) ---

She wished to try her constancy. (Salien) ---

Most infer from this passage, that Orpha was never converted, or that she relapsed. ---

Her gods, may indeed be rendered in the singular, "god." But what god was peculiar to her and the Moabites, but Chamos! (Calmet) ---

Noemi might well fear that Orpha would give way to the superstition of her countrymen, to which she had been addicted, even though she might have made profession of serving the true God, while she lived with her. (Haydock).

Haydock: Rut 1:17

The Lord do so and so, &c. A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said. (Challoner) ---

It is not certain that they expressed what particular evils. (Calmet) ---

They might be willing to undergo any punishment, if they should transgress. (Haydock) ---

The pagans used a similar form of imprecation, 3 Kings xix., and 4 Kings xx. 10. (Calmet)

Gill: Rut 1:1

Now it came to pass, in the days when the judges ruled,.... So that it appears that this history is of time and things after the affair of Micah, and of the concubine of the Levite, and of the war between Israel and Benjamin; for in those times there was no king nor judge in Israel; but to what time of the judges, and which government of theirs it belongs to, is not agreed on. Josephus ^o places it in the government of Eli, but that is too late for Boaz, the grandfather of Jesse, the father of David, to live. Some Jewish writers, as Jarchi, say it was in the times of Ibzan, who they say ^p is the same with Boaz, but without proof, and which times are too late also for this history. The Jewish chronology ^q comes nearer the truth, which carries it up as high as the times of Eglon, king of Moab, when Ehud was judge; and with which Dr. Lightfoot ^r pretty much agrees, who puts this history between the third and fourth chapters of Judges, and so must belong to the times of Ehud or Shamgar. Junius refers it to the times of Deborah and Barak; and others ^s, on account of the famine, think it began in the times the Midianites oppressed Israel, and carried off the fruits of the earth, which caused it, when Gideon was raised up to be their judge; Alting ^t places it in the time of Jephthah; such is the uncertainty about the time referred to:

that there was a famine in the land; the land of Canaan, that very fruitful country. The Targum says this was the sixth famine that had been in the world, and it was in the days of Boaz, who is called Ibzan the just, and who was of Bethlehemjudah; but it is more probable that it was in the days of Gideon, as before observed, than in the days of Ibzan

and a certain man of Bethlehemjudah; so called to distinguish it from another Bethlehem in the tribe of Zebulun, Jos 19:15 which had its name from the fruitfulness of the place, and the plenty of bread in it, and yet the famine was here; hence this man with his family removed from it:

and went to sojourn in the country of Moab; where there was plenty; not to dwell there, but to sojourn for a time, until the famine was over:

he and his wife, and his two sons; the names of each of them are next given.

Gill: Rut 1:2

And the name of the man was Elimelech,.... Which signifies "my God is King", as he was King over Israel. In the times of the judges, the government was a theocracy; the judges were raised up immediately by the Lord, and ruled under him; the Targum calls him a great man, and so Jarchi; and it is very likely he was, especially if it be true what is said the Jewish chronology ^u, that he was the brother of Salmon, prince of the tribe of Judah; and it is certain that Boaz the son of Salmon was a kinsman of his, Rth 2:1,

and the name of his wife Naomi; which signifies "sweet, pleasant", very likely a comely person, and of a sweet disposition; a name of the same signification with Naamah, the sister of Tubalcain, Gen 4:22 and according to the Talmudists she was Elimelech's brother's daughter; for they say ^w, that Elimelech, Salmon, and the kinsman (spoken of in this book), and the father of Naomi, were all of them the sons of Nahshon, prince of the tribe of Judah; the same Jarchi observes on Rth 1:22.

and the name of his two sons Mahlon and Chilion; which seem to have their names from weakness and consumption, being perhaps weakly and consumptive persons; and it appears they both died young. It is a tradition of the Jews, mentioned by Aben Ezra, that these are the same with Joash and Saraph, who are said to have dominion in Moab, 1Ch 4:22 which is not likely:

Ephrathites of Bethlehemjudah: Jarchi interprets Ephrathites by men of worth and esteem; and the Targum is,"Ephrathites, great men of Bethlehemjudah''but no doubt they were called so, because Ephratah was one of the names of Bethlehem, Gen 35:19 so called from its fruitfulness; though Aben Ezra thinks it had its name from Ephratah the wife of Caleb; but it was so called in the time of Moses, as in the passage referred to:

and they came into the country of Moab, and continued there; unto their death; all excepting Naomi, who returned when she heard the famine was over.

Gill: Rut 1:3

And Elimelech, Naomi's husband, died,.... According to Josephus ^x, after he had dwelt in the land ten years, and had married his two sons to Moabitish women; but, as Alshech observes, the text shows that while he was living they were not married to them, but after his death; and it is said of them only that they dwelt there about ten years; so that it is most probable that their father died quickly after he came into the land of Moab: and she was left, and her two sons; in a strange land, she without a husband, and they without a father.

Gill: Rut 1:4

And they took them wives of the women of Moab,.... Not before they were proselyted to the Jewish religion, as Aben Ezra thinks, and which seems plainly to be the case of Ruth; at least she was so afterwards, if not before; and also of Orpah, as the same writer concludes from Rth 1:15 though others are of a different opinion, and some excuse their marriage, and others condemn it as unlawful, among whom is the Targumist, who paraphrases the words,"and they transgressed the decree of the Word of the Lord, and took to them strange wives of the daughters of Moab;''however it was so permitted by the Lord, and ordered in Providence, that from one of them the Messiah might spring:

and the name of the one was Orpah; she was married to Chilion; and Alshech gathers from hence that the youngest was married first before his brother:

and the name of the other Ruth the Targum adds,"the daughter of Eglon, king of Moab;''and that she was his daughter, or the daughter of his son, is a notion commonly received with the Jews ^y though without any just foundation; she was married to Mahlon, Rth 4:10, one Philo ^z asserts these two women to be own sisters, for what reason does not appear; and a Jewish writer ^a says they were both daughters of Eglon, king of Moab: and they dwelt there about ten years; that is, Mahlon and Chilion, who married these women; which is to be reckoned either from the time they came into the land, or from the time of their marriage; the latter seems to be the case from the connection of the words.

Gill: Rut 1:5

And Mahlon and Chilion died also both of them,.... As well as their father, in the land of Moab, after they had lived with their wives in it about ten years; the Targum is,"because they transgressed the decree of the Word of the Lord, and joined in affinity with strange people, their days were cut off;''or shortened:

and the woman was left of her two sons and her husband; deprived both of her husband and her sons, which was a great affliction, aggravated by her being in a strange country; many are the afflictions of the righteous.

Gill: Rut 1:6

Then she arose with her daughters in law, that she might return from the country of Moab,.... After the death of her two sons, and having heard of the ceasing of the famine in Israel, she had a desire to go into her own country, where she would have better opportunities of serving the Lord; and having no heart to stay in Moab, an idolatrous country, where she had lost her husband, and her two sons; and therefore prepared for her journey, and set forward, and her two daughters-in-law with her, to accompany her some part of the way; for it does not appear to be their intention, at least at first setting out, to go with her into the land of Canaan; and therefore it is only said, that they arose

that she might return, &c.

for she had heard in the country of Moab: which was near the land of Israel, the borders of it reaching to the salt sea; the Targum says she heard it by the mouth of an angel, but it is highly probable it was by common fame:

that the Lord had visited his people in giving them bread; that he had been kind and gracious to the people of Israel, by granting them plenty of provisions; which might be their happy case after Gideon had vanquished the Midianites, who came yearly, and destroyed and carried off the fruits of the earth, which had caused a famine; see Jdg 6:3. It seems as if the famine had continued ten years, see Rth 1:4 nor need this be thought incredible, since there was a famine in Lydia, which lasted eighteen years ^b.

Gill: Rut 1:7

Wherefore she went forth out of the place where she was,.... What part of Moab she had dwelt in, and now removed from, is not said; it is called the country or field of Moab, she returned from; hence some have thought, that she and her husband, and her sons, did not live in any of the cities of Moab, but in a field; either because the Moabites would not suffer them to dwell in their cities, only allowed them to pitch their tents in their fields; or they chose to dwell there, that they might as much as possible avoid conversation with them, and be preserved from their idolatry, and other corruptions:

and her two daughters in law with her; who, out of respect to her, accompanied her some part of the way, as relations and friends usually did:

and they went on the way to return unto the land of Judah; they went along with her to the border of the land of Judah, in her return thither; for returning can only be said of her with any propriety, because her two daughters had never been there; that was not the country from whence they came, and therefore could not be said to return thither.

Gill: Rut 1:8

And Naomi said to her two daughters in law,.... When they were come, as it is very probable, to the utmost limits of the land of Moab, and to the borders of the land of Israel:

go, return each unto her mother's house: the mother's house is mentioned, and not the father's, not because they had no father living; for it is certain Ruth had a father as well as a mother, Rth 2:11 but because mothers are most affectionate to their daughters, and they most conversant together; and because women in those times had apartments to themselves, and who used to take their daughters to them when become widows; though such was the strong love of those young widows to their mother-in-law, that they chose rather to dwell with her, while she lived in Moab, than with their own mothers:

the Lord deal kindly with you, as ye have dealt with the dead, and with me; that is, with their husbands, who were dead; as the Targum is, that they refused to marry men after their death; or rather it respects their affectionate care of their husbands, and behaviour towards them when living, as well as the respect they showed to their memory, at and since their death; and also their filial duty to her, both before and since; and particularly, as the Targum expresses it, in that they had fed and supported her.

Gill: Rut 1:9

The Lord grant you,.... Some make a supplement here, the Targum a perfect reward, Aben Ezra an husband; and so Josephus says ^c, she wished them happier marriages than they had with her sons, who were so soon taken from them; but a supplement seems needless, for what follows is connected with the wish, and contains the sum of it:

that you may find rest; each of you:

in the house of her husband; that is, that they might each of them be blessed with a good husband, with whom they might live free from brawls and contentions, as well as from the distressing cares of life, having husbands to provide all things necessary for them, and so from all the sorrows and distresses of a widowhood estate:

then she kissed them; in token of her affection for them, and in order to part with them; it being usual then as now for relations and friends to kiss at parting:

and they lifted up their voice and wept; to think they must part, and never see one another more; their passions worked vehemently, and broke out in sobs, and sighs, and tears, and loud crying.

Gill: Rut 1:10

And they said unto her,.... When they had eased themselves in cries and tears, and had recovered their speech:

surely we will return with thee unto thy people; to be proselyted, as the Targum; not only to dwell with them, but to worship with them.

Gill: Rut 1:11

And Naomi said, turn again, my daughters,.... Supposing this resolution of theirs only arose from a natural affection, and not from any love to the God or people of Israel; at least doubting whether it was so or not, and willing to try whether anyone, or both of them, were really from a principle of religion inclined to go with her; and desirous that they would thoroughly consider what they did, lest they should repent and apostatize, and bring a reproach upon the true religion:

why will ye go with me? what reason can you give? this she said in order to get out of them if there was any real inclination in them to the true worship and service of God; though she keeps out that from her own questions put to them as follows, that it might come purely from themselves:

are there yet any more sons in my womb, that they may be your husbands? is there any likelihood that I should ever have any sons to be instead of husbands, or really husbands to you? can it be thought that at my age, supposing I had an husband, or an husband's brother to marry me, that there is in me a natural power of conceiving and bearing children? this therefore can surely be no inducement to you to go along with me; for some, as Jarchi, think she refers to the law of a husband's brother marrying his widow, and raising up seed to him, which was known among the Gentiles before it was given to Israel; see Gen 38:8, to which Aben Ezra rightly objects, that that law respects a brother by the father's side, and not by the mother's only; to which may be added, that this law was not binding on a brother unborn, but on one that was living before the death of his brother; besides if this law had been in her mind, it would rather have furnished out an encouraging reason them to go with her, since there were kinsmen of her sons, to whom they might be married, as one of them afterwards was.

Gill: Rut 1:12

Turn again, my daughters, go your way,.... This she repeated still to try their affections to her, and especially whether there was any real love to the God of Israel, his people, and worship, but still proceeds upon the same topic:

for I am too old to have an husband; and can never think of marrying again on account of age, nor can you surely ever think I should, at these years I am now arrived to:

if I should say I have hope; of marrying, and bearing children; suppose that:

if I should have a husband also tonight; be married to a man directly, suppose that:

and should also bear sons; conceive and bear, not female but male children, allow that; all which are mere suppositions, and, could they be admitted, would not furnish out any reason why you should be desirous of going with me.

Gill: Rut 1:13

Would you tarry for them till they were grown?.... It is not to be thought that they would tarry till she was married and had children, and then till these infants were grown up to men's estate, and be marriageable; for though Tamar tarried for Shelah, yet he was born, and of some years of age, though not a grown man, Gen 38:11.

would ye stay for them from having husbands? they were young widows, and it was fit they should marry again; and it could not be imagined that they would deny themselves having husbands, in expectation of any sons of her's:

nay, my daughters; I am well satisfied you will never tarry for them, nor deprive yourselves of such a benefit; it is unreasonable to suppose it:

for it grieveth me much for your sakes; that she could be of no manner of service to them, either to give them husbands, or to support and maintain them, should they go with her; or "I have exceedingly more bitterness than you" ^d; her condition and circumstances were much worse than theirs; for though they had lost their husbands, she had lost both husband and children: or it was more bitter and grievous to her to be separated from them, than it was for them to be separated from her; her affection to them was as strong, or stronger than theirs to her; or they had friends in their own country that would be kind to them, but as for her, she was in deep poverty and distress, and when she came into her own country, knew not that she had any friends left to take any notice of her:

that the hand of the Lord is gone out against me; in taking away her husband and children, and reducing her to a low estate, penniless and friendless; so poor, as it appears, that her daughter-in-law, when come to the land of Canaan, was obliged to glean for the livelihood of them both, as in the next chapter.

Gill: Rut 1:14

And they lifted up their voice, and wept again,.... Not being able to bear the thought of parting, or that they must be obliged to it:

and Orpah kissed her mother in law; gave her the parting kiss, as the Jews ^e call it; and which was used by other people ^f; but not without affection to her, and took her leave of her, as her kiss testified, since it must be so; and being moved by her reasons, and having a greater inclination to her own country than Ruth had; of the kiss at parting, see Gen 31:28.

but Ruth clave unto her; hung about her, would not part from her, but cleaved unto her in body and mind; forsaking her own people, and her father's house; neither the thought of them, nor of her native country, nor of not having an husband, or any likelihood of it, nor of poverty and distress, had any manner of influence upon her, but determined she was to go and abide with her.

Gill: Rut 1:15

And she said,.... That is, Naomi to Ruth, after Orpah was gone:

behold, thy sister in law is gone back unto her people, and unto her gods; meaning Orpah, who was the wife of her husband's brother, as the word used signifies; she was not only on the road turning back to her own country and people, but to the gods thereof, Baalpeor or Priapus, and Chemosh, Num 21:29 from whence Aben Ezra concludes, that she had been a proselyte to the true religion, and had renounced the gods of her nation, and retained the same profession while her husband lived, and unto this time, and now apostatized, since she is said to go back to her gods; and in this he is followed by some Christian interpreters ^g, and not without reason:

return thou after thy sister in law: this she said, not that in good earnest she desired her to return, at least to her former religion, only relates, though not as approving of, the conduct of her sister, rather as upbraiding it; but to try her sincerity and steadfastness, when such an instance and example was before her.

Gill: Rut 1:16

And Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or "do not meet me", or "be against me" ^h; do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest:

for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more:

and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air:

thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest:

and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances.

Gill: Rut 1:17

Where thou diest will I die, and there will I be buried,.... She was determined to abide with her unto death, and not only was desirous to die as she did, but where she should die; in the same country, cottage, and bed, and be laid in the same grave, in hope of rising together at the resurrection of the just; having no regard at all to the sepulchres of her fathers, which people in all ages and countries have been fond of being laid in, as an honour and happiness. So with the Greeks and Romans, not only relations, but intimate friends, and such as had a strong affection for each other, were sometimes buried in the same grave, as Crates and Polemon ⁱ, Paris and Oenome ^k, and others ^l; see Gal 2:20,

the Lord do so to me, and more also, if ought but death part thee and me; this is the form of oath she used for confirmation of what she had said, and to put an end to the debate on this subject; what she imprecates upon herself is not expressed, should she otherwise do than what she swears to; leaving Naomi to supply it in her own mind, and as being what was not fit to be named, and the greatest evil that could be thought to befall a perjured person.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 1:1

¹ tn Heb “in the days of the judging of the judges.” The LXX simply reads “when the judges judged,” and Syriac has “in the days of the judges.” Cf. NASB “in the days when the judges governed (ruled NRSV).”

sn Many interpreters, reading this statement in the light of the Book of Judges which describes a morally corrupt period, assume that the narrator is painting a dark backdrop against which Ruth’s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book’s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18-22).

² tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

³ sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure.

map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁴ tn Or “to live temporarily.” The verb גּוּר (gur, “sojourn”) may refer to (1) temporary dwelling in a location (Deut 18:6; Judg 17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps 33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34; 2 Kgs 8:1-2; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5; 2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22-23). Although Naomi eventually returned to Judah, there is some ambiguity whether or not Elimelech intended the move to make them permanent resident foreigners. Cf. NASB “to sojourn” and NIV “to live for a while,” both of which imply the move was temporary, while “to live” (NCV, NRSV, NLT) is more neutral about the permanence of the relocation.

sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37-50). In this case, Elimelech’s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.

⁵ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

NET Notes: Rut 1:2

¹ sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.

² tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.

sn The name Naomi (נָעֳמִי, na’omi) is from the adjective נֹעַם (noam, “pleasant, lovely”) and literally means “my pleasant one” or “my lovely one.” Her name will become the subject of a wordplay in 1:20-21 when she laments that she is no longer “pleasant” but “bitter” because of the loss of her husband and two sons.

³ tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”

sn The name Mahlon (מַחְלוֹן, makhlon) is from מָלָה (malah, “to be weak, sick”) and Kilion (כִליוֹן, khilyon) is from כָלָה (khalah, “to be frail”). The rate of infant mortality was so high during the Iron Age that parents typically did not name children until they survived infancy and were weaned. Naomi and Elimelech might have named their two sons Mahlon and Kilion to reflect their weak condition in infancy due to famine – which eventually prompted the move to Moab where food was abundant.

⁴ tn Heb “[They were] Ephrathites.” Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so close in proximity that it is often identified with the larger town of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1]; HALOT 81 s.v. אֶפְרָתָה); see F. W. Bush, Ruth, Esther (WBC), 64. The designation “Ephrathites” might indicate that they were residents of Ephrathah. However, the adjectival form אֶפְרָתִים (ephratim, “Ephrathites”) used here elsewhere refers to someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived in the region of Bethlehem: “Now David was the son of an Ephrathite from Bethlehem in Judah whose name was Jesse” (1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that the virtually identical expression here – “Ephrathites from Bethlehem in Judah” – refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).

⁵ tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”

NET Notes: Rut 1:3

¹ tn Heb “And Elimelech, the husband of Naomi, died.” The vav (ו) functions in a consecutive sense (“then”), but the time-frame is not explicitly stated.

NET Notes: Rut 1:4

¹ tn Heb “they.” The verb is 3rd person masculine plural referring to Naomi’s sons, as the translation indicates.

² tn Heb “and they lifted up for themselves Moabite wives.” When used with the noun “wife,” the verb נָשָׂא (nasa’, “to lift up, carry, take”) forms the idiom “to take a wife,” that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2,12; 10:44; Neh 13:25).

³ tn Heb “the name of the one [was] Orpah and the name of the second [was] Ruth.”

sn The name Orpah (עָרְפָּה, ’orpah) is from the noun עֹרֶף (’oref, “back of the neck”) and the related verb (“to turn one’s back”). The name Ruth (רוּת, rut) is from the noun רְעוּת (rÿ’ut, “friendship”), derived from the root רֵעַ (rea’, “friend, companion”). Ironically, Orpah will eventually turn her back on Naomi, while Ruth will display extraordinary friendship as her life-long companion (see 1:14). Since they seem to mirror the most definitive action of these women, perhaps they designate character types (as is the case with the name Mara in 1:21 and Peloni Almoni in 4:2) rather than their original birth names.

NET Notes: Rut 1:5

¹ tn Heb “and the two of them also died, Mahlon and Kilion.”

² tn The term יֶלֶד (yeled, “offspring”), from the verb יָלַד (yalad, “to give birth to”), is used only here of a married man. By shifting to this word from the more common term בֵּן (ben, “son”; see vv. 1-5a) and then using it in an unusual manner, the author draws attention to Naomi’s loss and sets up a verbal link with the story’s conclusion (cf. 4:16). Although grown men, they were still her “babies” (see E. F. Campbell, Ruth [AB], 56; F. W. Bush, Ruth, Esther [WBC], 66).

NET Notes: Rut 1:6

¹ tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”

² tn Heb “in the region of Moab”; KJV, NRSV “in the country of Moab.” Since this is a repetition of the phrase found earlier in the verse, it has been shortened to “in Moab” in the present translation for stylistic reasons.

³ tn Heb “had visited” or “taken note of.” The basic meaning of פָּקַד (paqad) is “observe, examine, take note of” (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with זָכַר (zakhar, “to remember”; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and רָאָה (ra’ah, “to see”; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed “be concerned about, care for, attend to, help” (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means “to visit” needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) “had visited” (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. פָּקַד); (2) “had considered” (NRSV) and “had taken note of” (TNK; so HALOT 955-57 s.v. פקד); and (3) “had come to the aid of” (NIV), “had blessed” (TEV), and “had given” (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.

⁴ tn Heb “by giving to them food.” The translation “reversing the famine and providing abundant crops” attempts to clarify the referent of לֶחֶם (lekhem, “food”) as “crops” and highlights the reversal of the famine that began in v. 1. The infinitive construct לָתֵת לָהֶם לָחֶם (latet lahem lakhem) may denote (1) purpose: “[he visited his people] to give them food” or (2) complementary sense explaining the action of the main verb: “[he visited his people] by giving them food.” The term לֶחֶם (lakhem) here refers to agricultural fertility, the reversal of the famine in v. 1.

NET Notes: Rut 1:7

¹ tn Heb “and she went out from the place she had been, and her two daughters-in-law with her, and they went on the way to return to the land of Judah.”

NET Notes: Rut 1:8

¹ tn Heb “each to the house of her mother.” Naomi’s words imply that it is more appropriate for the two widows to go home to their mothers, rather than stay with their mother-in-law (see F. W. Bush, Ruth, Esther [WBC], 75).

² tc The MT (Kethib) has the imperfect יַעֲשֶׂה (ya’aseh, “[the Lord] will do”), but the marginal reading (Qere) has the shortened jussive form יַעַשׂ (ya’as, “may [the Lord] do”), which is more probable in this prayer of blessing. Most English versions adopt the jussive form (KJV, ASV, NAB, NASB, NIV, NRSV, JPS, TEV, CEV, NLT).

³ tn Heb “do with you”; NRSV “deal kindly with you”; NLT “reward you for your kindness.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).

⁴ tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.

⁵ tn Heb “devotion as you have done with the dead and with me.” The noun חֶסֶד (khesed, “devotion”) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient”; an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him – or herself” (The Word Hesed in the Hebrew Bible [JSOTSup], 267). HALOT 336-37 s.v. II חֶסֶד defines the word as “loyalty” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”

NET Notes: Rut 1:9

¹ tn Heb “may the Lord give to you, and find rest, each [in] the house of her husband.” The syntax is unusual, but following the jussive (“may he give”), the imperative with vav (ו) conjunctive (“and find”) probably indicates the purpose or consequence of the preceding action: “May he enable you to find rest.”

² tn Heb “rest.” While the basic meaning of מְנוּחָה (mÿnukhah) is “rest,” it often refers to “security,” such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus English versions render it in three different but related ways: (1) the basic sense: “rest” (KJV, ASV, NASV, NIV); (2) the metonymical cause/effect sense: “security” (NRSV, NJPS, REB, NLT, GW); and (3) the referential sense: “home” (RSV, TEV, CEV, NCV).

³ tn Heb “in the house of her husband” (so KJV, NASB); NRSV “your husband.”

⁴ tn Heb “they lifted their voice[s] and wept” (KJV, ASV, NASB all similar). This refers to loud weeping characteristic of those mourning a tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).

NET Notes: Rut 1:10

¹ tn The particle כִּי (ki) here has the force of “no, on the contrary” (see Gen 31:26; Ps 44:22; HALOT 470 s.v. II כִּי 3).

² tn Or perhaps “we want to” (so NCV, CEV, NLT), if the imperfect is understood in a modal sense indicating desire.

NET Notes: Rut 1:11

¹ tn Heb “Why would you want to come with me?” Naomi’s rhetorical question expects a negative answer. The phrase “to Judah” is added in the translation for clarification.

² tn Heb “Do I still have sons in my inner parts that they might become your husbands?” Again Naomi’s rhetorical question expects a negative answer.

NET Notes: Rut 1:12

¹ sn Too old to get married again. Naomi may be exaggerating for the sake of emphasis. Her point is clear, though: It is too late to roll back the clock.

² tn Verse 12b contains the protasis (“if” clause) of a conditional sentence, which is completed by the rhetorical questions in v. 13. For a detailed syntactical analysis, see F. W. Bush, Ruth, Esther (WBC), 78-79.

NET Notes: Rut 1:13

¹ tn Heb “For them would you wait until they were grown?” Some understand הֲלָהֵן (halahen) as an interrogative he (ה) with an Aramaic particle meaning “therefore” (see GKC 301 §103.b.2 [n. 4]; cf. ASV, NASB), while others understand the form to consist of an interrogative he, the preposition ל (lamed, “for”), and an apparent third person feminine plural pronominal suffix (CEV, NLT “for them”). The feminine suffix is problematic, for its antecedent is the hypothetical “sons” mentioned at the end of v. 12. For this reason some emend the form to הלתם (“for them,” a third person masculine plural suffix). R. L. Hubbard raises the possibility that the nunated suffix is an archaic Moabite masculine dual form (Ruth [NICOT], 111, n. 31). In any case, Naomi’s rhetorical question expects a negative answer.

² tn Heb “For them would you hold yourselves back so as not to be for a man?” Again Naomi’s rhetorical question expects a negative answer. The verb עָגַן (’agan, “hold back”; cf. KJV, ASV “stay”; NRSV “refrain”) occurs only here in the OT. For discussion of its etymology and meaning, see HALOT 785-86 s.v. עגן, and F. W. Bush, Ruth, Esther (WBC), 79-80.

³ tn The negative is used here in an elliptical manner for emphasis (see HALOT 48 s.v. I אַל; GKC 479-80 §152.g).

⁴ tn Heb “No, my daughters.” Naomi is not answering the rhetorical questions she has just asked. In light of the explanatory clause that follows, it seems more likely that she is urging them to give up the idea of returning with her. In other words, the words “no, my daughters” complement the earlier exhortation to “go back.” To clarify this, the words “you must not return with me” are added in the translation.

⁵ tn Heb “bitterness to me.” The term מָרַר (marar) can refer to emotional bitterness: “to feel bitter” (1 Sam 30:6; 2 Kgs 4:27; Lam 1:4) or a grievous situation: “to be in bitter circumstances” (Jer 4:18) (BDB 600 s.v.; HALOT 638 s.v. I מרר). So the expression מַר־לִי (mar-li) can refer to emotional bitterness (KJV, NKJV, ASV, RSV, NASB, NIV, NJPS, CEV, NLT) or a grievous situation (cf. NRSV, NAB, NCV, CEV margin). Although Naomi and her daughters-in-law had reason for emotional grief, the issue at hand was Naomi’s lamentable situation, which she did not want them to experience: being a poor widow in a foreign land.

⁶ tn Heb “for there is bitterness to me exceedingly from you.” The clause כִּי־מַר־לִי מְאֹד מִכֶּם (ki-mar-li me’od mikkem) is notoriously difficult to interpret. It has been taken in three different ways: (1) “For I am very bitter for me because of you,” that is, because of your widowed condition (cf. KJV, NKJV, ASV, RSV, NJB, REB, JB, TEV). This does not fit well, however, with the following statement (“for the LORD has attacked me”) nor with the preceding statement (“You must not return with me”). (2) “For I am far more bitter than for you” (cf. NASB, NIV, NJPS, NEB, CEV, NLT). This does not provide an adequate basis, however, for the preceding statement (“You must not return with me”). (3) “For my bitterness is too much for you [to bear]” (cf. NAB, NRSV, NCV, CEV margin). This is preferable because it fits well with both the preceding and following statements. These three options reflect the three ways the preposition מן may be taken here: (1) causal: “because of, on account of” (BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6), not that Orpah and Ruth were the cause of her calamity, but that Naomi was grieved because they had become widows; (2) comparative: “more [bitter] than you” (BDB 581 s.v. 6.a; HALOT 598 s.v. 5b), meaning that Naomi’s situation was more grievous than theirs – while they could remarry, her prospects were much more bleak; and (3) elative, describing a situation that is too much for a person to bear: “too [bitter] for you” (BDB 581 s.v. 6.d; HALOT 598 s.v. 5a; IBHS 267 §14.4f; e.g., Gen 4:13; Exod 18:18; Deut 17:8; 1 Kgs 19:17), meaning that Naomi’s plight was too bitter for her daughters-in-law to share. While all three options are viable, the meaning adopted must fit two criteria: (1) The meaning of this clause (1:13b) must provide the grounds for Naomi’s emphatic rejection of the young women’s refusal to separate themselves from her (1:13a); and (2) it must fit the following clause: “for the hand of the LORD has gone out against me” (1:13c). The first and second options do not provide adequate reasons for sending her daughters-in-law back home, nor do they fit her lament that the LORD had attached her (not them); however, the third option (elative sense) fits both criteria. Naomi did not want her daughters-in-law to share her sad situation, that is, to be poor, childless widows in a foreign land with no prospect for marriage. If they accompanied her back to Judah, they would be in the same kind of situation in which she found herself in Moab. If they were to find the “rest” (security of home and husband) she wished for them, it would be in Moab, not in Judah. The Lord had already deprived her of husband and sons. She could do nothing for them in this regard because she had no more sons to give them as husbands, and she was past the age of child-bearing to raise up new husbands for them in the future – as if they could wait that long anyway (1:13a). For a discussion of these three options and defense of the approach adopted here, see F. W. Bush, Ruth, Esther (WBC), 80-81.

⁷ tn Heb “for the hand of the Lord has gone out against me” (KJV, ASV, NASB, NIV all similar). The expression suggests opposition and hostility, perhaps picturing the Lord as the Divine Warrior who is bringing calamity upon Naomi. See R. L. Hubbard, Jr., Ruth (NICOT), 113.

NET Notes: Rut 1:14

¹ tn Heb “they lifted their voice[s] and wept” (so NASB; see v. 9). The expression refers to loud weeping employed in mourning tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).

² tc The LXX adds, “and she returned to her people” (cf. TEV “and went back home”). Translating the Greek of the LXX back to Hebrew would read a consonantal text of ותשׁב אל־עמה. Most dismiss this as a clarifying addition added under the influence of v. 15, but this alternative reading should not be rejected too quickly. It is possible that a scribe’s eye jumped from the initial vav on ותשׁב (“and she returned”) to the initial vav on the final clause (וְרוּת [vÿrut], “and Ruth”), inadvertently leaving out the intervening words, “and she returned to her people.” Or a scribe’s eye could have jumped from the final he on לַחֲמוֹתָהּ (lakhamotah, “to her mother-in-law”) to the final he on עַמָּהּ (’ammah, “her people”), leaving out the intervening words, “and she returned to her people.”

³ tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between the actions of Orpah and Ruth.

sn Orpah is a literary foil for Ruth. Orpah is a commendable and devoted person (see v. 8); after all she is willing to follow Naomi back to Judah. However, when Naomi bombards her with good reasons why she should return, she relents. But Ruth is special. Despite Naomi’s bitter tirade, she insists on staying. Orpah is a good person, but Ruth is beyond good – she possesses an extra measure of devotion and sacrificial love that is uncommon.

⁴ sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).

NET Notes: Rut 1:15

¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

² tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

NET Notes: Rut 1:16

¹ tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (“abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.

NET Notes: Rut 1:17

¹ tn Heb “Thus may the Lord do to me and thus may he add…” The construction וְכֹה יֹסִיף…כֹּה יַעֲשֶׂה (koh ya’aseh...vÿkhoh yosif, “May he do thus…and may he do even more so…!”) is an oath formula of self-imprecation (e.g., 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9,35; 19:14; 1 Kgs 2:23; 2 Kgs 6:31). In this formula the exact curse is understood but not expressed (GKC 472 §149.d; BDB 462 s.v. כֹּה 1.b). In ancient Near Eastern imprecations, when the curse was so extreme, it was not uttered because it was unspeakably awful: “In the twelve uses of this formula, the calamity which the speaker invokes is never named, since OT culture (in keeping with the rest of the ancient Near East) accorded such power to the spoken word” (F. W. Bush, Ruth, Esther [WBC], 82). Ruth here pronounces a curse upon herself, elevating the preceding promise to a formal, unconditional level. If she is not faithful to her promise, she agrees to become an object of divine judgment. As in other occurrences of this oath/curse formula, the specific punishment is not mentioned. As Bush explains, the particle כִּי (ki) here is probably asseverative (“indeed, certainly”) and the statement that follows expresses what underscores the seriousness of her promise by invoking divine judgment, as it were, if she does otherwise. Of course, the Lord would not have been obligated to judge her if she had abandoned Naomi – this is simply an ancient idiomatic way of expressing her commitment to her promise.

² tn Heb “certainly death will separate me and you.” Ruth’s vow has been interpreted two ways: (1) Not even death will separate her from Naomi – because they will be buried next to one another (e.g., NRSV, NCV; see E. F. Campbell, Ruth [AB], 74-75). However, for the statement to mean, “Not even death will separate me and you,” it would probably need to be introduced by אִם (’im, “if”) or negated by לֹא (lo’, “not”; see F. W. Bush, Ruth, Esther [WBC], 83). (2) Nothing except death will separate her from Naomi (e.g., KJV, ASV, RSV, NASB, NIV, TEV, NJPS, REB, NLT, GW; see Bush, 83). The particle כִּי introduces the content of the vow, which – if violated – would bring about the curse uttered in the preceding oath (BDB 472 s.v. כִּי 1.c; e.g., Gen 42:16; Num 14:22; 1 Sam 20:3; 26:16; 29:6; 2 Sam 3:35; 1 Kgs 2:23; Isa 49:18). Some suggest that כּי is functioning as an asseverative (“indeed, certainly”) to express what the speaker is determined will happen (Bush, 83; see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). Here כִּי probably functions in a conditional sense: “if” or “if…except, unless” (BDB 473 s.v. כִּי2.b). So her vow may essentially mean “if anything except death should separate me from you!” The most likely view is (2): Ruth is swearing that death alone will separate her from Naomi.

sn Ruth’s devotion to Naomi is especially apparent here. Instead of receiving a sure blessing and going home (see v. 8), Ruth instead takes on a serious responsibility and subjects herself to potential divine punishment. Death, a power beyond Ruth’s control, will separate the two women, but until that time Ruth will stay by Naomi’s side and she will even be buried in the same place as Naomi.

Geneva Bible: Rut 1:1

Now it came to pass in the days when the judges ruled, that there was a famine in the ^{( a )} land. And a certain man of ^{( b )} Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.

The Argument - This book is called Ruth, who is the main person spoken of in this writing. In which also the state of the Church is set forth figuratively, being subject to many afflictions and yet eventually God gives good and joyful offspring, teaching us to abide with patience till God delivers us out of troubles. In this also it is described how Jesus Christ, who according to the flesh came from David, proceeded by Ruth, of whom the Lord Jesus promised to come, nonetheless she was a Moabite of base condition, and a stranger to the people of God; declaring to us by it that the Gentiles would be sanctified by him, and joined with his people, and that there would be one sheepfold, and one shepherd. It would appear that this account belongs to the time of the judges.

^{( a )} In the land of Canaan.

^{( b )} In the tribe of Judah, which was also called Bethlehem Ephrathat, because there was another city so called in the tribe of Zebulun.

Geneva Bible: Rut 1:4

And they took them wives of the ^{( c )} women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.

^{( c )} By this wonderful providence of God Ruth became one of God's household, of whom Christ came.

Geneva Bible: Rut 1:6

Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had ^{( d )} visited his people in giving them bread.

^{( d )} By sending them plenty again.

Geneva Bible: Rut 1:9

The LORD grant you that ye may find ^{( e )} rest, each [of you] in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.

^{( e )} By this it appears that Naomi by dwelling among idolaters, had become cold to the true zeal of God, having more respect for the comfort of the body than the comfort of the soul.

Geneva Bible: Rut 1:14

And they lifted up their voice, and wept again: and Orpah ^{( f )} kissed her mother in law; but Ruth clave unto her.

^{( f )} When she took leave and departed.

Geneva Bible: Rut 1:15

And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: ^{( g )} return thou after thy sister in law.

^{( g )} No persuasion can convince them to turn back from God, if he has chosen them to be his.

Commentary -- Verse Range Notes

TSK Synopsis: Rut 1:1-22

1 Elimelech, driven by famine into Moab, dies there.

4 Mahlon and Chilion, having married wives of Moab, die also.

6 Naomi, returning homeward,

8 dissuades her two daughters-in-law from going with her.

14 Orpah leaves her, but Ruth with great constancy accompanies her.

19 They two come to Beth-lehem, where they are gladly received.

Maclaren: Rut 1:16-22

Ruth 1:16-22

The lovely idyl of Ruth is in sharp contrast with the bloody and turbulent annals of Judges. It completes, but does not contradict, these, and happily reminds us of what we are apt to forget in reading such pages, that no times are so wild but that in them are quiet corners, green oases, all the greener for their surroundings, where life glides on in peaceful isolation from the tumult. Men and women love and work and weep and laugh, the gossips of Bethlehem talk over Naomi's return (they said,' in Ruth 1:19, is feminine), Boaz stands among his corn, and no sounds of war disturb them. Thank God! the blackest times were not so dismal in reality as they look in history. There are clefts in the grim rock, and flowers blooming, sheltered in the clefts. The peaceful pictures of this little book, multiplied many thousand times, have to be set as a background to the lurid pictures of the Book of Judges.

The text begins in the middle of Naomi's remonstrance with her two daughters-in-law. We need not deal with the former part of the conversation, nor follow Orpah as she goes back to her home and her gods. She is the first in the sad series of those, not far from the kingdom of God,' who needed but a little more resolution at the critical moment, and, for want of it, shut themselves out from the covenant, and sank back to a world which they had half renounced.

So these two lonely widows are left, each seeking to sacrifice herself for the other. Who shall decide which was the more noble and truly womanly in her self-forgetfulness,--the elder, sadder heart, which strove to secure for the other some joy and fellowship at the price of its own deepened solitude; or the younger, which steeled itself against entreaties, and cast away friends and country for love's sweet sake ? We rightly praise Ruth's vow, but we should not forget Naomi's unselfish pleading to be left to tread her weary path alone.

Ruth's passionate burst of tenderness is immortal. It has put into fitting words for all generations the deepest thoughts of loving hearts, and comes to us over all the centuries between, as warm and living as when it welled up from that gentle, heroic soul. The two strongest emotions of our nature are blended in it, and each gives a portion of its fervor--love and religion. So closely are they interwoven that it is difficult to allot to each its share in the united stream; but, without trying to determine to which of them the greater part of its volume and force is due, and while conscious of the danger of spoiling such words by comments weaker than themselves, we may seek to put into distinct form the impressions which they make.

We see in them the heroism of gentleness. Put the sweet figure of the Moabitess beside the heroes of the Book of Judges, and we feel the contrast. But is there anything in its pages more truly heroic than her deed, as she turned her back on the blue hills of Moab, and chose the joyless lot of the widowed companion of a widow aged and poor, in a land of strangers, the enemies of her country and its gods? It is easier far to rush on the spears of the foe, amid the whirl and excitement of battle, than to choose with open eyes so dreary a lifelong path. The gentleness of a true woman covers a courage of the patient, silent sort, which, in its meek steadfastness, is nobler than the contempt of personal danger, which is vulgarly called bravery. It is harder to endure than to strike. The supreme type of heroic, as of all, virtue is Jesus Christ, whose gentleness was the velvet glove on the iron hand of an inflexible will. Of that best kind of heroes there are few brighter examples, even in the annals of the Church which numbers its virgin martyrs by the score, than this sweet figure of Ruth, as the eager vow comes from her young lips, which had already tasted sorrow, and were ready to drink its bitterest cup at the call of duty. She may well teach us to rectify our judgments, and to recognize the quiet heroism of many a modest life of uncomplaining suffering. Her example has a special message to women, and exhorts them to see to it that, in the cultivation of the so-called womanly excellence of gentleness, they do not let it run into weakness, nor, on the other hand, aim at strength, to the loss of meekness. The yielding birch-tree, the' lady of the woods,' bends in all its elastic branches and tossing ringlets of foliage to the wind; but it stands upright after storms that level oaks and pines. God's strength is gentle strength, and ours is likest His when it is meek and lowly, like that of the strong Son of God.'

Ruth's great words may suggest, too, the surrender which is the natural language of true love. Her story comes in among all these records of bloodshed and hate, like a bit of calm blue sky among piles of ragged thunder-clouds, or a breath of fresh air in the oppressive atmosphere of a slaughter-house. Even in these wild times there was still a quiet corner where love could spread his wings. The question has often been asked, what the purpose of the Book of Ruth is, and various answers have been given. The genealogical table at the end, showing David's descent from her, the example which it supplies of the reception of a Gentile into Israel, and other reasons for its presence in Scripture, have been alleged, and, no doubt, correctly. But the Bible is a very human book, just because it is a divine one; and surely it would be no unworthy object to enshrine in its pages a picture of the noble working of that human love which makes so much of human life. The hallowing of the family is a distinct purpose of the Old Testament, and the beautiful example which this narrative gives of the elevating influence of domestic affection entitles it to a place ~n the canon. How many hearts, since Ruth spoke her vow, have found in it the words that fitted their love best I How often they have been repeated by quivering lips, and heard as music by loving ears! How solemn, and even awful, is that perennial freshness of words which came hot and broken by tears, from lips that have long ago moldered into dust! What has made them thus' enduring for ever,' is that they express most purely the self-sacrifice which is essential to all noble love. The very inmost longing of love is to give itself away to the object beloved. It is not so much a desire to acquire as to bestow, or, rather, the antithesis of giving and receiving melts into one action which has a twofold motion,--one outwards, to give; one inwards, to receive. To love is to give one's self away, therefore all lesser giving are its food and delight; and, when Ruth threw herself on Naomi's withered breast, and sobbed out her passionate resolve, she was speaking the eternal language of love, and claiming Naomi for her own, in the very act of giving herself to Naomi. Human love should be the parent of all self-sacrificing as of all heroic virtues; and in our homes we do not live in love, as we ought, unless it leads us to the daily exercise of self-suppression and surrender, which is not felt to be loss but the natural expression of our love, which it would be a crime against it, and a pain to ourselves, to withhold. If Ruth's temper lived in our families, they would be true' houses of God' and gates of heaven.'

We hear in Ruth's words also that forsaking of all things which is an essential of all true religion. We have said that it was difficult to separate, in the words, the effects of love to Naomi from those of adoption of Naomi's faith. Apparently Ruth's adhesion to the worship of Jehovah was originally due to her love for her mother-in-law. It is in order to be one with her in all things that she says, Thy God shall be my God.' And it was because Jehovah was Naomi's God that Ruth chose Him for hers. But whatever the origin of her faith, it was genuine and robust enough to bear the strain of casting Chemosh and the gods of Moab behind her, and setting herself with full purpose of heart to seek the Lord. Abandoning them was digging an impassable gulf between herself and all her past, with its friendships, loves, and habits. She is one of the first, and not the least noble, of the long series of those who suffer the loss of all things, and count them but dung, that they may win' God for their dearest treasure. We have seen how, in her, human love wrought self-sacrifice. But it was not human love alone that did it. The cord that drew her was twisted of two strands, and her love to Naomi melted into her love of Naomi's God. Blessed they who are drawn to the knowledge and love of the fountain of all love in heaven by the sweetness of the characters of His representatives in their homes, and who feel that they have learned to know God by seeing Him in dear ones, whoso tenderness has revealed His, and whose gracious words have spoken of His grace! If Ruth teaches us that we must give up all, in order truly to follow the Lord, the way by which she came to her religion may teach us how great are the possibilities, and consequently the duties, of Christians to the members of their own families. If we had more elder women like Naomi, we should have more younger women like Ruth.

The self-sacrifice which is possible and blessed, even to inferior natures, at the bidding of love, is too precious to be squandered on earthly, objects. Men's capacities for it, at the call of dear ones here, should be the rebuke of their grudging surrender to God. He gave the capacity that it might find its true field of operation in our relation to Him. But how much more ready we all are to give up everything for the sake of our Naomis than for His sake: and how we may be our own accusers, if the measure of our devotion to them be contrasted with the measure of our devotion to God!

Finally, we may see, in Ruth's entrance into the religion of Israel, a picture of what was intended to be the effect of Israel's relation with the Gentile world. The household of Elimelech emigrated to Moab in a famine, and, whether that were right or wrong, they were there among heathens as Jehovah worshippers. They were meant to be missionaries, and, in Ruth's case, the purpose was fulfilled. She became the first-fruits of the Gentiles'; and one aim of the book, no doubt, is to show how the believing Gentile was to be incorporated into Israel. Boaz rejoices over her, and especially over her conversion, and prays, A full reward be given thee of Jehovah, the God of Israel, under whose wings thou art come to trust.' She is married to him, and becomes the ancestress of David, and, through him, of the Messiah. All this is a beautiful completion to the other side of the picture which the fierce fighting in Judges makes prominent, and teaches that Israel's relation to the nations around was not to be one of mere antagonism, but that they had another mission than destruction, and were set in their land, as the candlestick in the Tabernacle, that light might stream out into the darkness of the desert. The story of the Moabitess, whose blood flowed in David's veins, was a standing protest against the later narrow exclusiveness which called Gentiles dogs,' and prided itself on outward connection with the nation, in the exact degree in which it lost real union with the nation's God, and real understanding of the nation's mission.

We have left ourselves no space to speak of the remainder of this passage, which is of less importance. It gives us a lively picture of the stir in the little town of Bethlehem, as the two way-worn women came into it, in their strange attire, and attracting notice by travelling alone. As we have observed, they said,' in Ruth 1:19, is feminine. The women of the village buzzed round the strangers, as they sat in silence, perhaps by that well at the gate, of which, long after, David longed to drink. Wonder, curiosity, and possibly a spice of malice, mingle in the question,' Is this Naomi ?' It is heartless, at any rate; it had been better to have found them food and shelter than to have let them sit, the mark for sharp tongues. Naomi's bitter words seem to be moved partly by a sense of the coldness of the reception. She realizes that she has indeed come back to a changed world, where there will be little sympathy except such as Ruth can give. It is with almost passion that she abjures her name Pleasant,' as a satire on her woful lot, and bids them call her Bitter,' as truer to fact now. The burst of sorrow is natural, as she finds herself again where she had been a wife and mother, and' remembers happier things.' Her faith wavers, and her words almost reproach God. The exaggerations in which memory is apt to indulge color them. I went out full.' She has forgotten that they' went out' to seek for bread. She only remembers that four went away, and three sleep in Moab. Possibly she thinks of their emigration as a sin, and traces her dear ones' deaths to God's displeasure on its account. His testifying' against her probably means that His providence in bereaving her witnessed to His disapprobation. But, whether that be so or not, her wild words are not those of a patient sufferer, who bows to His will. But true faith may sometimes break down, and Ruth's' trusting under the wings of Jehovah' is proof enough that, in the long years of lonely sorrow, Naomi's example had shown how peaceful and safe was the shelter there.

THE END

1 Samuel

MHCC: Rut 1:1-5

Elimelech's care to provide for his family, was not to be blamed; but his removal into the country of Moab could not be justified. And the removal ended in the wasting of his family. It is folly to think of escaping that cross, which, being laid in our way, we ought to take up. Changing our place seldom is mending it. Those who bring young people into bad acquaintance, and take them out of the way of public ordinances, thought they may think them well-principled, and armed against temptation, know not what will be the end. It does not appear that the women the sons of Elimelech married, were proselyted to the Jewish religion. Earthly trials or enjoyments are of short continuance. Death continually removes those of every age and situation, and mars all our outward comforts: we cannot too strongly prefer those advantages which shall last for ever.

MHCC: Rut 1:6-14

Naomi began to think of returning, after the death of her two sons. When death comes into a family, it ought to reform what is amiss there. Earth is made bitter to us, that heaven may be made dear. Naomi seems to have been a person of faith and piety. She dismissed her daughters-in-law with prayer. It is very proper for friends, when they part, to part with them thus part in love. Did Naomi do well, to discourage her daughters from going with her, when she might save them from the idolatry of Moab, and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do that; but if they went with her, she would not have them to go upon her account. Those that take upon them a profession of religion only to oblige their friends, or for the sake of company, will be converts of small value. If they did come with her, she would have them make it their deliberate choice, and sit down first and count the cost, as it concerns those to do who make a profession of religion. And more desire " rest in the house of a husband," or some wordly settlement or earthly satisfaction, than the rest to which Christ invites our souls; therefore when tried they will depart from Christ, though perhaps with some sorrow.

MHCC: Rut 1:15-18

See Ruth's resolution, and her good affection to Naomi. Orpah was loth to part from her; yet she did not love her well enough to leave Moab for her sake. Thus, many have a value and affection for Christ, yet come short of salvation by him, because they will not forsake other things for him. They love him, yet leave him, because they do not love him enough, but love other things better. Ruth is an example of the grace of God, inclining the soul to choose the better part. Naomi could desire no more than the solemn declaration Ruth made. See the power of resolution; it silences temptation. Those that go in religious ways without a stedfast mind, stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil and forces him to flee.

Matthew Henry: Rut 1:1-5

The first words give all the date we have of this story. It was in the days when the judges ruled (Rth 1:1), not in those disorderly times when there was no king in Israel; but under which of the judges these things happened we are not told, and the conjectures of the learned are very uncertain. It must have been towards the beginning of the judges' time, for Boaz, who married Ruth, was born of Rahab, who received the spies in Joshua's time. Some think it was in the days of Ehud, others of Deborah; the learned bishop Patrick inclines to think it was in the days of Gideon, because in his days only we read of a famine by the Midianites' invasion, Jdg 6:3, Jdg 6:4. While the judges were ruling, some one city and some another, Providence takes particular cognizance of Bethlehem, and has an eye to a King, to Messiah himself, who should descend from two Gentile mothers, Rahab and Ruth. Here is,

I. A famine in the land, in the land of Canaan, that land flowing with milk and honey. This was one of the judgments which God had threatened to bring upon them for their sins, Lev 26:19, Lev 26:20. He has many arrows in his quiver. In the days of the judges they were oppressed by their enemies; and, when by that judgment they were not reformed, God tried this, for when he judges he will overcome. When the land had rest, yet it had not plenty; even in Bethlehem, which signifies the house of bread, there was scarcity. A fruitful land is turned into barrenness, to correct and restrain the luxury and wantonness of those that dwell therein.

II. An account of one particular family distressed in the famine; it is that of Elimelech. His name signifies my God a king, agreeable to the state of Israel when the judges ruled, for the Lord was their King, and comfortable to him and his family in their affliction, that God was theirs and that he reigns for ever. His wife was Naomi, which signifies my amiable or pleasant one. But his sons' names were Mahlon and Chilion, sickness and consumption, perhaps because weakly children, and not likely to be long-lived. Such are the productions of our pleasant things, weak and infirm, fading and dying.

III. The removal of this family from Bethlehem into the country of Moab on the other side Jordan, for subsistence, because of the famine, Rth 1:1, Rth 1:2. It seems there was plenty in the country of Moab when there was scarcity of bread in the land of Israel. Common gifts of providence are often bestowed in greater plenty upon those that are strangers to God than upon those that know and worship him. Moab is at ease from his youth, while Israel is emptied from vessel to vessel (Jer 48:11), not because God loves Moabites better, but because they have their portion in this life. Thither Elimelech goes, not to settle for ever, but to sojourn for a time, during the dearth, as Abraham, on a similar occasion, went into Egypt, and Isaac into the land of the Philistines. Now here, 1. Elimelech's care to provide for his family, and his taking his wife and children with him, were without doubt commendable. If any provide not for his own, he hath denied the faith, 1Ti 5:8. When he was in his straits he did not forsake his house, go seek his fortune himself, and leave his wife and children to shift for their own maintenance; but, as became a tender husband and a loving father, where he went he took them with him, not as the ostrich, Job 39:16. But, 2. I see not how his removal into the country of Moab, upon this occasion, could be justified. Abraham and Isaac were only sojourners in Canaan, and it was agreeable to their condition to remove; but the seed of Israel were now fixed, and ought not to remove into the territories of the heathen. What reason had Elimelech to go more than any of his neighbours? If by any ill husbandry he had wasted his patrimony, and sold his land or mortgaged it (as it should seem, Rth 4:3, Rth 4:4), which brought him into a more necessitous condition than others, the law of God would have obliged his neighbours to relieve him (Lev 25:35); but that was not his case, for he went out full, Rth 1:21. By those who tarried at home it appears that the famine was not so extreme but that there was sufficient to keep life and soul together; and his charge was but small, only two sons. But if he could not be content with the short allowance that his neighbours took up with, and in the day of famine could not be satisfied unless he kept as plentiful a table as he had done formerly, if he could not live in hope that there would come years of plenty again in due time, or could not with patience wait for those years, it was his fault, and he did by it dishonour God and the good land he had given them, weaken the hands of his brethren, with whom he should have been willing to take his lot, and set an ill example to others. If all should do as he did Canaan would be dispeopled. Note, It is an evidence of a discontented, distrustful, unstable spirit, to be weary of the place in which God hath set us, and to be for leaving it immediately whenever we meet with any uneasiness or inconvenience in it. It is folly to think of escaping that cross which, being laid in our way, we ought to take up. It is our wisdom to make the best of that which is, for it is seldom that changing our place is mending it. Or, if he would remove, why to the country of Moab? If he had made enquiry, it is probable he would have found plenty in some of the tribes of Israel, those, for instance, on the other side Jordan, that bordered on the land of Moab; if he had had that zeal for God and his worship, and that affection for his brethren which became an Israelite, he would not have persuaded himself so easily to go and sojourn among Moabites.

IV. The marriage of his two sons to two of the daughters of Moab after his death, Rth 1:4. All agree that this was ill done. The Chaldee says, They transgressed the decree of the word of the Lord in taking strange wives. If they would not stay unmarried till their return to the land of Israel, they were not so far off but that they might have fetched themselves wives thence. Little did Elimelech think, when he went to sojourn in Moab, that ever his sons would thus join in affinity with Moabites. But those that bring young people into bad acquaintance, and take them out of the way of public ordinances, though they may think them well-principled and armed against temptation, know not what they do, nor what will be the end thereof. It does not appear that the women they married were proselyted to the Jewish religion, for Orpah is said to return to her gods (Rth 1:15); the gods of Moab were hers still. It is a groundless tradition of the Jews that Ruth was the daughter of Eglon king of Moab, yet the Chaldee paraphrast inserts it; but this and their other tradition, which he inserts likewise, cannot agree, that Boaz who married Ruth was the same with Ibzan, who judged Israel 200 years after Eglon's death, Jdg 12:1-15.

V. The death of Elimelech and his two sons, and the disconsolate condition Naomi was thereby reduced to. Her husband died (Rth 1:3) and her two sons (Rth 1:5) soon after their marriage, and the Chaldee says, Their days were shortened, because they transgressed the law in marrying strange wives. See here, 1. That wherever we go we cannot out-run death, whose fatal arrows fly in all places. 2. That we cannot expect to prosper when we go out of the way of our duty. He that will save his life by any indirect course shall lose it. 3. That death, when it comes into a family, often makes breach upon breach. One is taken away to prepare another to follow soon after; one is taken away, and that affliction is not duly improved, and therefore God sends another of the same kind. When Naomi had lost her husband she took so much the more complacency and put so much the more confidence in her sons. Under the shadow of these surviving comforts she thinks she shall live among the heathen, and exceedingly glad she was of these gourds; but behold they wither presently, green and growing up in the morning, cut down and dried up before night, buried soon after they were married, for neither of them left any children. So uncertain and transient are all our enjoyments here. It is therefore our wisdom to make sure of those comforts that will be made sure and of which death cannot rob us. But how desolate was the condition, and how disconsolate the spirit, of poor Naomi, when the woman was left of her two sons and her husband! When these two things, loss of children and widowhood, come upon her in a moment, come upon her in their perfection, by whom shall she be comforted? Isa 47:9; Isa 51:19. It is God alone who has wherewithal to comfort those who are thus cast down.

Matthew Henry: Rut 1:6-18

See here, I. The good affection Naomi bore to the land of Israel, Rth 1:6. Though she could not stay in it while the famine lasted, she would not stay out of it when the famine ceased. Though the country of Moab had afforded her shelter and supply in a time of need, yet she did not intend it should be her rest for ever; no land should be that but the holy land, in which the sanctuary of God was, of which he had said, This is my rest for ever. Observe,

1. God, at last, returned in mercy to his people; for, though he contend long, he will not contend always. As the judgment of oppression, under which they often groaned in the time of the judges, still came to an end, after a while, when God had raised them up a deliverer, so here the judgment of famine: At length God graciously visited his people in giving them bread. Plenty is God's gift, and it is his visitation which by bread, the staff of life, holds our souls in life. Though this mercy be the more striking when it comes after famine, yet if we have constantly enjoyed it, and never knew what famine meant, we are not to think it the less valuable.

2. Naomi then returned, in duty to her people. She had often enquired of their state, what harvests they had and how the markets went, and still the tidings were discouraging; but like the prophet's servant, who, having looked seven times and seen no sign of rain, at length discerned a cloud no bigger than a man's hand, which soon overspread the heavens, so Naomi at last has good news brought her of plenty in Bethlehem, and then she can think of no other than returning thither again. Hew new alliances in the country of Moab could not make her forget her relation to the land of Israel. Note, Though there be a reason for our being in bad places, yet, when the reason ceases, we must by no means continue in them. Forced absence from God's ordinances, and forced presence with wicked people, are great afflictions; but when the force ceases, and such a situation is continued of choice, then it becomes a great sin. It should seem she began to think of returning immediately upon the death of her two sons, (1.) Because she looked upon that affliction to be a judgment upon her family for lingering in the country of Moab; and hearing this to be the voice of the rod, and of him that appointed it, she obeys and returns. Had she returned upon the death of her husband, perhaps she might have saved the life of her sons; but, when God judgeth he will overcome, and, if one affliction prevail not to awaken us to a sight and sense of sin and duty, another shall. When death comes into a family it ought to be improved for the reforming of what is amiss in the family: when relations are taken away from us we are put upon enquiry whether, in some instance or other, we are not out of the way of our duty, that we may return to it. God calls our sins to remembrance, when he slays a son, 1Ki 17:18. And, if he thus hedge up our way with thorns, it is that he may oblige us to say, We will go and return to our first husband, as Naomi here to her country, Hos 2:7. (2.) Because the land of Moab had now become a melancholy place to her. It is with little pleasure that she can breathe in that air in which her husband and sons had expired, or go on that ground in which they lay buried out of her sight, but not out of her thoughts; now she will go to Canaan again. Thus God takes away from us the comforts we stay ourselves too much upon and solace ourselves too much in, here in the land of our sojourning, that we may think more of our home in the other world, and by faith and hope may hasten towards it. Earth is embittered to us, that heaven may be endeared.

II. The good affection which her daughters-in-law, and one of them especially, bore to her, and her generous return of their good affection.

1. They were both so kind as to accompany her, some part of the way at least, when she returned towards the land of Judah. Her two daughters-in-law did not go about to persuade her to continue in the land of Moab, but, if she was resolved to go home, would pay her all possible civility and respect at parting; and this was one instance of it: they would bring her on her way, at least to the utmost limits of their country, and help her to carry her luggage as far as they went, for it does not appear that she had any servant to attend her, Rth 1:7. By this we see both that Naomi, as became an Israelite, had been very kind and obliging to them and had won their love, in which she is an example to all mothers-in-law, and that Orpah and Ruth had a just sense of her kindness, for they were willing to return it thus far. It was a sign they had dwelt together in unity, though those were dead by whom the relation between them came. Though they retained an affection for the gods of Moab (Rth 1:15), and Naomi was still faithful to the God of Israel, yet that was no hindrance to either side from love and kindness, and all the good offices that the relation required. Mothers-in-law and daughters-in-law are too often at variance (Mat 10:35), and therefore it is the more commendable if they live in love; let all who sustain this relation aim at the praise of doing so.

2. When they had gone a little way with her Naomi, with a great deal of affection, urged them to go back (Rth 1:8, Rth 1:9): Return each to her mother's house. When they were dislodged by a sad providence from the house of their husbands it was a mercy to them that they had their parents yet living, that they had their houses to go to, where they might be welcome and easy, and were not turned out to the wide world. Naomi suggests that their own mothers would be more agreeable to them than a mother-in-law, especially when their own mothers had houses and their mother-in-law was not sure she had a place to lay her head in which she could call her own. She dismisses them,

(1.) With commendation. This is a debt owing to those who have conducted themselves well in any relation, they ought to have the praise of it: You have dealt kindly with the dead and with me, that is, "You were good wives to your husbands that are gone, and have been good daughters to me, and not wanting to your duty in either relation."Note, When we and our relations are parting, by death or otherwise, it is very comfortable if we have both their testimony and the testimony of our own consciences for us that while we were together we carefully endeavoured to do our duty in the relation. This will help to allay the bitterness of parting; and, while we are together, we should labour so to conduct ourselves as that when we part we may not have cause to reflect with regret upon our miscarriages in the relation.

(2.) With prayer. It is very proper for friends, when they part, to part with prayer. She sends them home with her blessing; and the blessing of a mother-in-law is not to be slighted. In this blessing she twice mentions the name Jehovah, Israel's God, and the only true God, that she might direct her daughters to look up to him as the only fountain of all good. To him she prays in general that he would recompense to them the kindness they had shown to her and hers. It may be expected and prayed for in faith that God will deal kindly with those that have dealt kindly with their relations. He that watereth shall be watered also himself. And, in particular, that they might be happy in marrying again: The Lord grant that you may find rest, each of you in the house of her husband. Note, [1.] It is very fit that, according to the apostle's direction (1Ti 5:14), the younger women, and he speaks there of young widows, should marry, bear children, and guide the house. And it is a pity that those who have approved themselves good wives should not again be blessed with good husbands, especially those that, like these widows, have no children. [2.] The married state is a state of rest, such rest as this world affords, rest in the house of a husband, more than can be expected in the house of a mother or a mother-in-law. [3.] This rest is God's gift. If any content and satisfaction be found in our outward condition, God must be acknowledged in it. There are those that are unequally yoked, that find little rest even in the house of a husband. Their affliction ought to make those the more thankful to whom the relation is comfortable. Yet let God be the rest of the soul, and no perfect rest thought of on this side heaven.

(3.) She dismissed them with great affection: She kissed them, wished she had somewhat better to give them, but silver and gold she had none. However, this parting kiss shall be the seal of such a true friendship as (though she never see them more) she will, while she lives, retain the pleasing remembrance of. If relations must part, let them thus part in love, that they may (if they never meet again in this world) meet in the world of everlasting love.

3. The two young widows could not think of parting with their good mother-in-law, so much had the good conversation of that pious Israelite won upon them. They not only lifted up their voice and wept, as loth to part, but they professed a resolution to adhere to her (Rth 1:10): " Surely we will return with thee unto thy people, and take our lot with thee."It is a rare instance of affection to a mother-in-law and an evidence that they had, for her sake, conceived a good opinion of the people of Israel. Even Orpah, who afterwards went back to her gods, now seemed resolved to go forward with Naomi. The sad ceremony of parting, and the tears shed on that occasion, drew from her this protestation, but it did not hold. Strong passions, without a settled judgment, commonly produce weak resolutions.

4. Naomi sets herself to dissuade them from going along with her, Rth 1:11-13.

(1.) Naomi urges her afflicted condition. If she had had any sons in Canaan, or any near kinsmen, whom she could have expected to marry the widows, to raise up seed to those that were gone, and to redeem the mortgaged estate of the family, it might have been some encouragement to them to hope for a comfortable settlement at Bethlehem. But she had no sons, nor could she think of any near kinsman likely to do the kinsman's part, and therefore argues that she was never likely to have any sons to be husbands for them, for she was too old to have a husband; it became here age to think of dying and going out of the world, not of marrying and beginning the world again. Or, if she had a husband, she could not expect to have children, nor, if she had sons, could she think that these young widows would stay unmarried till her sons that should yet be born would grow up to be marriageable. Yet this was not all: she could not only not propose to herself to marry them like themselves, but she knew not how to maintain them like themselves. The greatest grievance of that poor condition to which she was reduced was that she was not in a capacity to do for them as she would: It grieveth me more for your sakes than for my own that the hand of the Lord has gone out against me. Observe, [1.] She judges herself chiefly aimed at in the affliction, that God's quarrel was principally with her: " The hand of the Lord has gone out against me. I am the sinner; it is with me that God has a controversy; it is with me that he is contending; I take it to myself."This well becomes us when we are under affliction; though many others share in the trouble, yet we must hear the voice of the rod as if it spoke only against us and to us, not billeting the rebukes of it at other people's houses, but taking them to ourselves. [2.] She laments most the trouble that redounded to them from it. She was the sinner, but they were the sufferers: It grieveth me much for your sakes. A gracious generous spirit can better bear its own burden than it can bear to see it a grievance to others, or others in any way drawn into trouble by it. Naomi could more easily want herself than see her daughters want. "Therefore turn again, my daughters, for, alas! I am in no capacity to do you any kindness."But,

(2.) Did Naomi do well thus to discourage her daughters from going with her, when, by taking them with her, she might save them from the idolatry of Moab and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do so. But, [1.] If they did come with her, she would not have them to come upon her account. Those that take upon them a profession of religion only in complaisance to their relations, to oblige their friends, or for the sake of company, will be converts of small value and of short continuance. [2.] If they did come with her, she would have them to make it their deliberate choice, and to sit down first and count the cost, as it concerns those to do that may take up a profession of religion. It is good for us to be told the worst. Our Saviour took this course with him who, in the heat of zeal, spoke that bold word, Master, I will follow thee whithersoever thou goest. "Come, come,"says Christ, "canst thou fare as I fare? The Son of man has not where to lay his head; know this, and then consider whether thou canst find in thy heart to take thy lot with him,"Mat 8:19, Mat 8:20. Thus Naomi deals with her daughters-in-law. Thoughts ripened into resolves by serious consideration are likely to be kept always in the imagination of the heart, whereas what is soon ripe is soon rotten.

5. Orpah was easily persuaded to yield to her own corrupt inclination, and to go back to her country, her kindred, and her father's house, now when she stood fair for an effectual call from it. They both lifted up their voice and wept again (Rth 1:14), being much affected with the tender things that Naomi had said. But it had a different effect upon them: to Orpah it was a savour of death unto death; the representation Naomi had made of the inconveniences they must count upon if they went forward to Canaan sent her back to the country of Moab, and served her as an excuse for her apostasy; but, on the contrary, it strengthened Ruth's resolution, and her good affection to Naomi, with whose wisdom and goodness she was never so charmed as she was upon this occasion; thus to her it was a savour of life unto life. (1.) Orpah kissed her mother-in-law, that is, took an affectionate leave of her, bade her farewell for ever, without any purpose to follow her hereafter, as he that said he would follow Christ when he had buried his father or bidden those farewell that were at home. Orpah's kiss showed she had an affection for Naomi and was loth to part from her; yet she did not love her well enough to leave her country for her sake. Thus many have a value and affection for Christ, and yet come short of salvation by him, because they cannot find in their hearts to forsake other things for him. They love him and yet leave him, because they do not love him enough, but love other things better. Thus the young man that went away from Christ went away sorrowful, Mat 19:22. But, (2.) Ruth clave unto her. Whether, when she came from home, she was resolved to go forward with her or no does not appear; perhaps she was before determined what to do, out of a sincere affection for the God of Israel and to his law, of which, by the good instructions of Naomi, she had some knowledge.

6. Naomi persuades Ruth to go back, urging, as a further inducement, her sister's example (Rth 1:15): Thy sister-in-law has gone back to her people, and therefore of course gone back to her gods; for, whatever she might do while she lived with her mother-in-law, it would be next to impossible for her to show any respect to the God of Israel when she went to live among the worshippers of Chemosh. Those that forsake the communion of saints, and return to the people of Moab, will certainly break off their communion with God, and embrace the idols of Moab. Now, return thou after thy sister, that is, "If ever thou wilt return, return now. This is the greatest trial of thy constancy; stand this trial, and thou art mine for ever."Such offences as that of Orpah's revolt must needs come, that those who are perfect and sincere may be made manifest, as Ruth was upon this occasion.

7. Ruth puts an end to the debate by a most solemn profession of her immovable resolution never to forsake her, nor to return to her own country and her old relations again, Rth 1:16, Rth 1:17.

(1.) Nothing could be said more fine, more brave, than this. She seems to have had another spirit, and another speech, now that her sister had gone, and it is an instance of the grace of God inclining the soul to the resolute choice of the better part. Draw me thus, and we will run after thee. Her mother's dissuasions made her the more resolute; as when Joshua said to the people, You cannot serve the Lord, they said it with the more vehemence, Nay, but we will. [1.] She begs of her mother-in-law to say no more against her going: " Entreat me not to leave thee, or to return from following after thee; for all thy entreaties now cannot shake that resolution which thy instructions formerly have wrought in me, and therefore let me hear no more of them."Note, It is a great vexation and uneasiness to those that are resolved for God and religion to be tempted and solicited to alter their resolution. Those that would not think of it would not hear of it. Entreat me not. The margin reads it, Be not against me. Note, We are to reckon those against us, and really our enemies, that would hinder us in our way to the heavenly Canaan. Our relations they may be, but they cannot be our friends, that would dissuade us from and discourage us in the service of God and the work of religion. [2.] She is very particular in her resolution to cleave to her and never to forsake her; and she speaks the language of one resolved for God and heaven. She is so in love, not with her mother's beauty, or riches, or gaiety (all these were withered and gone), but with her wisdom, and virtue, and grace, which remained with her, even in her present poor and melancholy condition, that she resolves to cleave to her. First, She will travel with her: Whither thou goest I will go, though to a country I never saw and in a low and ill opinion of which I have been trained up; though far from my own country, yet with thee every road shall be pleasant. Secondly, She will dwell with her: " Where thou lodgest I will lodge, though it be in a cottage, nay, though it be no better a lodging than Jacob had when he had the stones for his pillow. Where thou settest up thy staff I will set up mine, be it where it may." Thirdly, She will twist interest with her: Thy people shall be my people. From Naomi's character she concludes certainly that the great nation was a wise and an understanding people. She judges of them all by her good mother, who, wherever she went, was a credit to her country (as all those should study to be who profess relation to the better country, that is, the heavenly), and therefore she will think herself happy if she may be reckoned one of them. "Thy people shall be mine to associate with, to be conformable to, and to be concerned for." Fourthly, She will join in religion with her. Thus she determined to be hers usque ad aras - to the very altars: " Thy God shall be my God, and farewell to all the gods of Moab, which are vanity and a lie. I will adore the God of Israel, the only living and true God, trust in him alone, serve him, and in every thing be ruled by him;"this is to take the Lord for our God. Fifthly, She will gladly die in the same bed: Where thou diest will I die. She takes it for granted they must both die, and that in all probability Naomi, as the elder, would die first, and resolves to continue in the same house, if it might be, till her days also were fulfilled, intimating likewise a desire to partake of her happiness in death; she wishes to die in the same place, in token of her dying after the same manner. "Let me die the death of righteous Naomi, and let my last end be like hers." Sixthly, She will desire to be buried in the same grave, and to lay her bones by hers: There will I be buried, not desiring to have so much as her dead body carried back to the country of Moab, in token of any remaining kindness for it; but, Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and being together for ever in the other world. [3.] She backs her resolution to adhere to Naomi with a solemn oath: The Lord do so to me, and more also (which was an ancient form of imprecation), if aught but death part thee and me. An oath for confirmation was an end of this strife, and would leave a lasting obligation upon her never to forsake that good way she was now making choice of. First, It is implied that death would separate between them for a time. She could promise to die and be buried in the same place, but not at the same time; it might so happen that she might die first, and this would part them. Note, Death parts those whom nothing else will part. A dying hour is a parting hour, and should be so thought of by us and prepared for. Secondly, It is resolved that nothing else should part them; not any kindness from her own family and people, nor any hope of preferment among them, not any unkindness from Israel, nor the fear of poverty and disgrace among them. "No, I will never leave thee. "Now,

(2.) This is a pattern of a resolute convert to God and religion. Thus must we be at a point. [1.] We must take the Lord for our God. "This God is my God for ever and ever; I have avouched him for mine."[2.] When we take God for our God we must take his people for our people in all conditions; though they be a poor despised people, yet, if they be his, they must be ours. [3.] Having cast in our lot among them, we must be willing to take our lot with them and to fare as they fare. We must submit to the same yoke and draw in it faithfully, take up the same cross and carry it cheerfully, go where God will have us to go, though it should be into banishment, and lodge where he will have us to lodge, though it be in a prison, die where he will have us die, and lay our bones in the graves of the upright, who enter into peace and rest in their beds, though they be but the graves of the common people. [4.] We must resolve to continue and persevere, and herein our adherence to Christ must be closer than that of Ruth to Naomi. She resolved that nothing but death should separate them; but we must resolve that death itself shall not separate us from our duty to Christ, and then we may be sure that death itself shall not separate us from our happiness in Christ. [5.] We must bind our souls with a bond never to break these pious resolutions, and swear unto the Lord that we will cleave to him. Fast bind, fast find. He that means honestly does not startle at assurances.

8. Naomi is hereby silenced (Rth 1:18): When she saw that Ruth was stedfastly minded to go with her (which was the very thing she aimed at in all that she had said, to make her of a stedfast mind in going with her), when she saw that she had gained her point, she was well satisfied, and left off speaking to her. She could desire no more than that solemn protestation which Ruth had just now made. See the power of resolution, how it puts temptation to silence. Those that are unresolved, and go in religious ways without a stedfast mind, tempt the tempter, and stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil, and forces him to flee.

The Chaldee paraphrase thus relates the debate between Naomi and Ruth: - Ruth said, Entreat me not to leave thee, for I will be a proselyte. Naomi said, We are commanded to keep sabbaths and good days, on which we may not travel above 2000 cubits - a sabbath-day's journey. Well, said Ruth, whither thou goest I will go. Naomi said, We are commanded not to tarry all night with Gentiles. Well, said Ruth, where thou lodgest I will lodge. Naomi said, We are commanded to keep 613 precepts. Well, said Ruth, whatever thy people keep I will keep, for they shall be my people. Naomi said, We are forbidden to worship any strange god. Well, said Ruth, thy God shall be my God. Naomi said, We have four sorts of deaths for malefactors, stoning, burning, strangling, and slaying with the sword. Well, said Ruth, where thou diest I will die. We have, said Naomi, houses of sepulchre. And there, said Ruth, will I be buried.

Keil-Delitzsch: Rut 1:1-5

Elimelech's Emigration (Rth 1:1, Rth 1:2). - By the word ויהי the following account is attached to other well-known events (see at Jos 1:1); and by the definite statement, " in the days when judges judged, "it isassigned to the period of the judges generally. " A famine in the land, "i.e.,in the land of Israel, and not merely in the neighbourhood of Bethlehem. The time of this famine cannot be determined with certainty, although itseems very natural to connect it, as Seb. Schmidt and others do, with thedevastation of the land by the Midianites (Judg 6); and there are severalthings which favour this. For example, the famine must have been a veryserious one, and not only have extended over the whole of the land ofIsrael, but have lasted several years, since it compelled Elimelech toemigrate into the land of the Moabites; and it was not till ten years hadelapsed, that his wife Naomi, who survived him, heard that Jehovah hadgiven His people bread again, and returned to her native land (Rth 1:4, Rth 1:5).Now the Midianites oppressed Israel for seven years, and their invasionswere generally attended by a destruction of the produce of the soil (Jdg 6:3-4), from which famine must necessarily have ensued. Moreover, theyextended their devastations as far as Gaza (Jdg 6:4). And although it byno means follows with certainty from this, that they also came into theneighbourhood of Bethlehem, it is still less possible to draw the oppositeconclusion, as Bertheau does, from the fact they encamped in the valley ofJezreel (Jdg 6:33), and were defeated there by Gideon, namely, that theydid not devastate the mountains of Judah, because the road from the plainof Jezreel to Gaza did not lie across those mountains. There is just as littleforce in the other objection raised by Bertheau , namely, that thegenealogical list in Rth 4:18. would not place Boaz in the time ofGideon, but about the time of the Philistian supremacy over Israel, sincethis objection is founded partly upon an assumption that cannot beestablished, and partly upon an erroneous chronological calculation. For example, the assumption that every member is included in thischronological series cannot be established, inasmuch as unimportantmembers are often omitted from the genealogies, so that Obed the son ofBoaz might very well have been the grandfather of Jesse. And according tothe true chronological reckoning, the birth of David, who died in the year1015 b.c. at the age of seventy, fell in the year 1085, i.e., nine or ten yearsafter the victory gained by Samuel over the Philistines, or after thetermination of their forty years' rule over Israel, and only ninety-sevenyears after the death of Gideon (see the chronological table). Now David was the youngest of the eight sons of Jesse. If therefore weplace his birth in the fiftieth year of his father's life, Jesse would have beenborn in the first year of the Philistian oppression, or forty-eight years afterthe death of Gideon. Now it is quite possible that Jesse may also havebeen a younger son of Obed, and born in the fiftieth year of his father'slife; and if so, the birth of Obed would fall in the last years of Gideon. From this at any rate so much may be concluded with certainty, that Boazwas a contemporary of Gideon, and the emigration of Elimelech into theland of Moab may have taken place in the time of the Midianitishoppression. " To sojourn in the fields of Moab, "i.e., to live as a strangerthere. The form שׂדי (Rth 1:1, Rth 1:2, Rth 1:22, and Rth 2:6) is not the constructstate singular, or only another form for שׂדה , as Bertheau maintains, but the construct state plural of the absolute שׂדים , whichdoes not occur anywhere, it is true, but would be a perfectly regularformation (comp. Isa 32:12; 2Sa 1:21, etc.), as the construct statesingular is written שׂדה even in this book (Rth 1:6 and Rth 4:3). Theuse of the singular in these passages for the land of the Moabites by nomeans proves that שׂדי must also be a singular, but may beexplained from the fact that the expression "the field (= the territory) ofMoab"alternates with the plural, "the fields of Moab."

Rth 1:2-4

אפרתים , the plural of אפרתי , an adjectiveformation, not from אפרים , as in Jdg 12:5, but from אפרת (Gen 48:7) or אפרתה (Rth 4:11; Gen 35:19), the oldname for Bethlehem, Ephrathite , i.e., sprung from Bethlehem, as in 1Sa 17:12. The names - Elimelech , i.e., to whom God is King; Naomi ( נעמי , a contraction of נעמית , lxx Νοομμείν , Vulg . Noëmi ), i.e.,the gracious; Machlon , i.e., the weakly; and Chilion , pining - are genuineHebrew names; whereas the names of the Moabitish women, Orpah and Ruth , who were married to Elimelech's sons, cannot be satisfactorilyexplained from the Hebrew, as the meaning given to Orpah , "turning theback,"is very arbitrary, and the derivation of Ruth from רעוּת , afriend, is quite uncertain. According to Rth 4:10, Ruth was the wife of theelder son Mahlon. Marriage with daughters of the Moabites was notforbidden in the law, like marriages with Canaanitish women (Deu 7:3); itwas only the reception of Moabites into the congregation of the Lord thatwas forbidden (Deu 23:4).

Rth 1:5

" Thus the woman (Naomi) remained left (alone) of her two sonsand her husband ."

Keil-Delitzsch: Rut 1:6-7

After the loss of her husband and her two sons, Naomi rose up out of the fields of Moab to return into the land of Judah, as she had heard that Jehovah had visited His people, i.e., had turned His favour towards them again to give them bread. From the place where she had lived Naomi went forth, along with her two daughters-in-law. These three went on the way to return to the land of Judah. The expression "to return,"if taken strictly, only applies to Naomi, who really returned to Judah, whilst her daughters-in-law simply wished to accompany her thither.

Keil-Delitzsch: Rut 1:8-10

" On the way, "i.e., when they had gone a part of the way, Naomi said toher two daughters-in-law, " Go, return each one to her mother's house, "- nother father's, though, according to Rth 2:11, Ruth's father at any rate wasstill living, but her mother's, because maternal love knows best how tocomfort a daughter in her affliction. " Jehovah grant you that ye may find aresting-place, each one in the house of her husband, "i.e., that ye may bothbe happily married again. She then kissed them, to take leave of them (vid.,Gen 31:28). The daughters-in-law, however, began to weep aloud, andsaid, " We will return with thee to thy people " כּי before a directstatement serves to strengthen it, and is almost equivalent to a positiveassurance.

Keil-Delitzsch: Rut 1:11-13

Naomi endeavoured to dissuade them from this resolution, by settingbefore them the fact, that if they went with her, there would be no hope oftheir being married again, and enjoying the pleasures of life once more. " Have I yet sons in my womb, that they may be your husbands? "Hermeaning is: I am not pregnant with sons, upon whom, as the youngerbrothers of Mahlon and Chilion, there would rest the obligation ofmarrying you, according to the Levitate law (Deu 25:5; Gen 38:8). Andnot only have I no such hope as this, but, continues Naomi, in Rth 1:12, Rth 1:13, Ihave no prospect of having a husband and being blessed with children: " forI am too old to have a husband; "year, even if I could think of thisaltogether improbable thing as taking place, and assume the impossible aspossible; " If I should say, I have hope (of having a husband), yea, if Ishould have a husband to-night, and should even bear sons, would ye thenwait till they were grown, would ye then abstain from having husbands? "The כּי (if) before אמרתּי refers to both the perfectswhich follow. להן is the third pers. plur. neuter suffix הן with the prefix ל , as in Job 30:24, where הן is pointedwith seghol, on account of the toned syllable which follows, as here inpause in Rth 1:9 : lit . in these things, in that case, and hence in the sense of therefore = לכן , as in Chaldee (e.g., Dan 2:6, Dan 2:9,Dan 2:24, etc.). תּעגנה (vid., Isa 60:4, and Ewald , §195, a .), from עגן ἁπ. λεγ. in Hebrew, which signifies in Aramaean to hold back, shutin; hence in the Talmud עגוּנה , a woman who lived retired in her ownhouse without a husband. Naomi supposes three cases in Rth 1:12, of which each is more improbable, orrather more impossible, than the one before; and even if the impossiblecircumstance should be possible, that she should bear sons that very night,she could not in that case expect or advise her daughters-in-law to wait tillthese sons were grown up and could marry them, according to the Leviratelaw. In this there was involved the strongest persuasion to her daughters-in-law to give up their intention of going with her into the land of Judah,and a most urgent appeal to return to their mothers' houses, where, asyoung widows without children, they would not be altogether without theprospect of marrying again. One possible case Naomi left without notice,namely, that her daughters-in-law might be able to obtain other husbandsin Judah itself. She did not hint at this, in the first place, and perhapschiefly, from delicacy on account of the Moabitish descent of herdaughters-in-law, in which she saw that there would be an obstacle to theirbeing married in the land of Judah; and secondly, because Naomi could notdo anything herself to bring about such a connection, and wished toconfine herself therefore to the one point of making it clear to herdaughters that in her present state it was altogether out of her power toprovide connubial and domestic happiness for them in the land of Judah. She therefore merely fixed her mind upon the different possibilities of aLevirate marriage.

(Note: The objections raised by J. B. Carpzov against explaining Rth 1:12 and Rth 1:13 as referring to a Levirate marriage, - namely, that this is notto be thought of, because a Levirate marriage was simply binding uponbrothers of the deceased by the same father and mother, and uponbrothers who were living when he died, and not upon those bornafterwards-have been overthrown by Bertheau as being partly withoutfoundation, and partly beside the mark. In the first place, the lawrelating to the Levirate marriage speaks only of brothers of thedeceased, by which, according to the design of this institution, wemust certainly think of sons by one father, but not necessarily thesons by the same mother. Secondly, the law does indeed expresslyrequire marriage with the sister-in-law only of a brother who should bein existence when her husband died, but it does not distinctly exclude abrother born afterwards; and this is the more evident from the factthat, according to the account in Gen 38:11, this duty was bindingupon brothers who were not grown up at the time, as soon as theyshould be old enough to marry. Lastly, Naomi merely says, in Rth 1:12 , that she was not with child byher deceased husband; and when she does take into consideration, in Rth 1:12 and Rth 1:13, the possibility of a future pregnancy, she might eventhen be simply thinking of an alliance with some brother of herdeceased husband, and therefore of sons who would legally be regardedas sons of Elimelech. When Carpzov therefore defines the meaning ofher words in this manner, "I have indeed no more children to hopefor, to whom I could marry you in time, and I have no command overothers,"the first thought does not exhaust the meaning of the words,and the last is altogether foreign to the text.)

בּנתי אל , " not my daughters, "i.e., do not go with me; " forit has gone much more bitterly with me than with you. " מרר relates to her mournful lot. מכּם is comparative, "before you;"not"it grieveth me much on your account,"for which עליכם would beused, as in 2Sa 1:26. Moreover, this thought would not be in harmonywith the following clause: "for the hand of the Lord has gone out againstme,"i.e., the Lord has sorely smitten me, namely by taking away not onlymy husband, but also my two sons.

Keil-Delitzsch: Rut 1:14

At these dissuasive words the daughters-in-law broke out into loudweeping again ( תּשּׂנה with the א dropped for תּשּׂאנה , Rth 1:9), and Orpah kissed her mother-in-law, and took leave of her toreturn to her mother's house; but Ruth clung to her ( דּבק as inGen 2:24), forsaking her father and mother to go with Naomi into the landof Judah (vid., Rth 2:11).

Keil-Delitzsch: Rut 1:15-17

To the repeated entreaty of Naomi that she would follow her sister-in-lawand return to her people and her God, Ruth replied: " Entreat me not toleave thee, and to return away behind thee: for whither thou goest, I willgo; and where thou stayest, I will stay; thy people is my people, and thyGod my God! where thou diest, I will die, and there will I be buried. Jehovah do so to me, and more also (lit. and so may He add to do)! Deathalone shall divide between me and thee. "The words יסיף ... יעשׂה י כּה are a frequently recurring formula in connectionwith an oath (cf. 1Sa 3:17; 1Sa 14:44; 1Sa 20:13, etc.), by which the personsearing called down upon himself a severe punishment in case he shouldnot keep his word or carry out his resolution. The following כּי isnot a particle used in swearing instead of אם in the sense of "if,"equivalent to "surely not,"as in 1Sa 20:12, in the oath which precedesthe formula, but answer to ὅτι in the sense of quod introducing thedeclaration, as in Gen 22:16; 1Sa 20:13; 1Ki 2:23; 2Ki 3:14, etc.,signifying, I swear that death, and nothing else than death, shall separateus. Naomi was certainly serious in her intentions, and sincere in the advicewhich she gave to Ruth, and did not speak in this way merely to try herand put the state of her heart to the proof, "that it might be made manifestwhether she would adhere stedfastly to the God of Israel and to herself,despising temporal things and the hope of temporal possessions' ( Seb. Schmidt ). She had simply the earthly prosperity of her daughter-in-law inher mind, as she herself had been shaken in her faith in the wonderful waysand gracious guidance of the faithful covenant God by the bitter experienceof her own life.

(Note: "She thought of earthly things alone; and as at that time theJews almost universally were growing lax in the worship of God, soshe, having spent ten years among the Moabites, though it of littleconsequence whether they adhered to the religion of their fathers, towhich they had been accustomed from their infancy or went over tothe Jewish religion."- Carpzov .)

With Ruth, however, it was evidently not merely strong affection andattachment by which she felt herself so drawn to her mother-in-law thatshe wished to live and die with her, but a leaning of her heart towards theGod of Israel and His laws, of which she herself was probably not yetfully conscious, but which she had acquired so strongly in her conjugalrelation and her intercourse with her Israelitish connections, that it was herearnest wish never to be separated from this people and its God (cf. Rth 2:11).

Constable: Rut 1:1-22

I. NAOMI'S PREDICAMENT ch. 1

As is often true in literature, the structure of the piece sometimes reveals the purpose of the writer. This is certainly the case in the Book of Ruth. The writer constructed the whole book with a chiastic (crossing) structure.¹³

The pivotal point at the center of the writer's emphasis is the plan laid by Naomi and Ruth to obtain rest (3:1-8).

A Naomi too old to conceive (ch. 1)

B The possible redeemer introduced (2:1)

C Ruth and Naomi's plan begins (2:2)

D Ruth and Boaz's field (2:3)

E Boaz comes from Bethlehem (2:4)

F Boaz asks "Who's is that young woman?" (2:5-7)

G Boaz provides food for Ruth and Ruth brings one ephah of barley to Naomi (2:8-18)

H Naomi blesses Boaz (2:19)

I Boaz is the one in position to redeem (2:20)

J Ruth joins Boaz's workers (2:21-23)

K Naomi and Ruth's plan to obtain rest (3:1-8)

J' Ruth requests Boaz's protection (3:9)

I' Ruth asks Boaz to act as redeemer (3:9)

H' Boaz blesses Ruth (3:10)

G' Boaz promises to marry Ruth and Ruth brings six measures of barley to Naomi (3:11-16)

F' Naomi asks, "Who are you?" (3:16-18)

E' Boaz goes to Bethlehem (4:1)

D' Ruth and a field (4:2-12)

C' Ruth and Naomi's plan ends (4:3)

B' The redeemer not denied (4:14-16)

A' Naomi receives a son (4:17)

"What benefit does the definition of plot structure afford the interpreter of the text? Once the reader discovers the type of structure(s) of the narrative, and the locus of the defining element(s) in those structures, then he can more accurately reflect on the dynamic movement (or development) of the narrative from one level to the next and then to its climax and denouement. This kind of literary analysis offers several practical benefits to the interpreter: (1) It reinforces and adds dimension to correct exegesis. (2) It highlights the artistry of the writer, and thereby the audience's appreciation for the aesthetic beauty of God's inspired text. (3) It prevents the interpreter's placing an improper emphasis on what may be only incidental to the development of the author's message. (4) It exalts the Lord by showing that He is the Master of history. (5) Once the structure is discovered and is shown to be theologically consonant with the rest of Scripture, that structure becomes a source of truth in and of itself. That is to say, the reader can discover truth not only through structure, but also in structure."¹⁴

The opening verse of the book reminds us of the leadership vacuum in Israel during the judges period (cf. Judg. 17:6; 18:1; 19:1; 21:25). The closing verse reveals God's provision of the greatest leader that Israel had since that time. Therefore the book seems concerned with showing how God provided for His people, especially for their leadership need.

Chapter 1 itself contains a chiastic structure that reveals the main point of this part of the story.

A Famine (v. 1)

B Emigration from Bethlehem (v. 1)

C Naomi = pleasant (v. 2-5)

D Leaving Moab for Bethlehem (vv. 6-7)

E Naomi's speech (v. 8)

F Naomi kisses Orpah and Ruth good-bye (v. 9)

G All weep loudly (v. 9)

H Naomi's inability to conceive (vv. 11-13)

G' All weep loudly (v. 14)

F' Orpah kisses Naomi good-bye (vv. 14-15)

E' Ruth's speech (vv. 16-18)

D' Entering Bethlehem from Moab (v. 19)

C' Naomi = pleasant (v. 2-5)

B' Immigration to Bethlehem (v. 22)

A' Barley harvest (v. 22)

The whole chapter centers on the fact that Naomi was too old to conceive.¹⁵

Constable: Rut 1:1-5

A. The deaths of Naomi's husband and sons 1:1-5

God had promised the Israelites that if they departed from Him He would discipline them by sending famine on the Promised Land (Deut. 28:17, 23, 38-40, 42).¹⁶ The famine on Israel at this time indicates God's judgment for unfaithfulness. As Abram had migrated to Egypt as a result of a famine in his day (Gen. 12:10), so Elimelech migrated to Moab to obtain food for his family.¹⁷

"The story is never delightful when a member of the chosen seed leaves the Land of Promise and goes into the far country. It makes no difference whether he is Abraham going into Egypt to escape the famine or the prodigal son going to the far country and into the face of a famine there; the results are negative and the ending tragic. Elimelech should not have gone into the land of Moab, regardless of the conditions in the Land of Promise."¹⁸

Famines, according to the biblical record, usually advanced God's plans for His people despite their tragic appearances (cf. Gen. 12:10; 26:1; 41-50; Exod. 1-20).¹⁹ The chapter opens with famine but closes with harvest (v. 22). Likewise the book opens with a bad situation but ends with a good one. God was at working blessing His people in the times and events that this book recounts. The restoration of seed (food, husband, redeemer, and heir) is one of the main motifs in Ruth.²⁰

The fact that Elimelech (lit. my God is king, a theme of the book) was from Bethlehem is also significant. Two stories make up the appendix to the Book of Judges. The first of these is the story of the grandson of Moses who left Bethlehem to lead the Danites into idolatry (Judg. 17-18). The second is the story of the concubine from Bethlehem who became the focus of discord in Israel that resulted in civil war and almost the obliteration of the tribe of Benjamin (Judg. 19-21). The Book of Ruth also features Bethlehem. God may have given us all three of these stories because David was from Bethlehem. In the two stories in Judges just referred to we can see that the Israelites would have looked down on Bethlehem after those incidents. However, Ruth reveals how God brought great blessing to Israel out of Bethlehem in the person of David. This is in harmony with God's choice to bring blessing out of those things that people do not value highly naturally. Bethlehem in Ruth's day did not have a good reputation. It was not the environment in which David grew up that made him great but his relationship with God. That relationship, we learn from Ruth, was a heritage passed down to him from his ancestors, godly Boaz and Ruth.²¹

The unusual association of Ephratah and Bethlehem here (v. 2) recalls the first use of both names describing the same town in Genesis 35:16-19. There Rachel died giving birth to Benjamin.

"Does this incident in which Benjamin is the occasion of the death of the patronymic's favorite wife at Bethlehem anticipate in some way the Saul-David controversy in which the Benjaminite again proves antagonistic to one who has Bethlehem associations?"²²

". . . it is best to understand Ephrathite as the name of a clan. If this clan descended from Caleb [which seems probable since Caleb settled near there], the author may have identified this family as Ephrathite to picture it as an aristocratic one--one of the first families of Bethlehem.'²³ He thereby underscored the humiliating tragedy involved: the Vanderbilts have suddenly become poor sharecroppers. Worse yet, he cleverly disallowed any hope of a temporary visit."²⁴

Ephrathah was probably the name of an older settlement that became Bethlehem (cf. Gen. 48:10). Some scholars believe it was the name of the district in which Bethlehem stood, or the name may reflect that Ephraimites had settled there.²⁵ This seems less likely to me.

Constable: Rut 1:6-14

B. Naomi's inability to provide husbands for Ruth and Orpah 1:6-14

God eventually withdrew the famine from Judah (v. 6) probably in response to His people's calling out to Him for deliverance (cf. Judg. 3:9, 15; 4:3; 6:6; 10:10; 16:28). This verse sounds one of the major themes of the story: Yahweh's gracious intervention.²⁶

Naomi's words to her daughters-in-law are very important.²⁷ She appealed to them to maintain their strongest earthly ties by returning to their mothers' families (v. 8).

". . . the phrase mother's house' occurs in contexts having to do with love and marriage. It seems likely, then, that Naomi here referred to some custom according to which the mother's house'--probably her bedroom, not a separate building--was the place where marriages were arranged."²⁸

Second, she prayed that Yahweh would pay back loyal love ("deal kindly," Heb. hesed), to them since they had shown loyal love to their husbands and Naomi (v. 8).

"Here emerges a key theological assumption of the book: the intimate link between human action and divine action. In this case, human kindness has earned the possibility (even likelihood) of a God-given reward."²⁹

God had also promised blessing to those who would worship Him exclusively (Deut. 5:7-10). Third, she wished "rest" (Heb. menuhah) for them in the household of their next husbands (v. 9). Rest was one of the great blessings God had promised the Israelites as they anticipated entrance into the Promised Land (Exod. 33:14; Deut. 3:20; 12:9-10; 25:19; Josh. 1:13, 15; 21:44; 22:4; 23:1; cf. Gen. 49:15; Exod. 16:23; 31:15; 35:2; Lev. 16:31; 23:3, 32; 25:4-5; Ps. 95:11; Heb. 3:11, 18). It refers to security, which in this case marriage would give Naomi's daughters-in-law, rather than freedom from work.³⁰

After the two daughters-in-law refused to leave their mother-in-law (v. 10), which in Orpah's case was only a polite refusal but in Ruth's a genuine one, Naomi urged them again. Here the reason for her counsel comes out. She was too old to remarry, bear sons, have those sons marry their brothers' (Mahlon's and Chilion's) widows, and raise up seed. That seed would perpetuate the families begun by Mahlon and Chilion with Ruth and Orpah. Levirate marriage was the practice of a single brother marrying his deceased brother's widow to father children who would carry on the dead brother's name and perpetuate his descendents. It was common throughout the ancient Near East and in Israel (cf. Gen. 38:8-10; Deut. 25:5-10).³¹ Naomi was too old to remarry and bear sons who could provide loyal love and rest for Ruth and Orpah. Consequently she urged her daughters-in-law to return home and start married life over with new Moabite husbands.

It was harder for Naomi than for Ruth and Orpah (v. 13) because while Ruth and Orpah had hope of marrying again and bearing children, Naomi did not in view of her advanced age. She regarded her situation as a judgment from God (v. 13; cf. Gen. 42:36). She did not realize that God would yet bless her with a descendent through Boaz. He would father a son who would carry on the name and lines of Ruth's dead husband and Naomi's dead husband.

"Ruth and Orpah demonstrate the two kinds of members in the church--the professors and the possessors. Orpah made only a profession of faith and failed at the climactic moment; Ruth possessed genuine faith, which produced fruit and works."³²

Ruth clung to Naomi. The Hebrew word for "clung to" is dabaq, which elsewhere refers to the ideal closeness that can be experienced in a marriage relationship.³³ Ruth determined to stick to her mother-in-law as closely as a husband would cleave to his wife.

Constable: Rut 1:15-18

C. Ruth's profession of faith in Yahweh 1:15-18

Ruth concluded that her prospects for loyal love and rest (vv. 8-9) were better if she identified with Israel than if she continued to identify with Moab. She had come to admire Israel's God. Elimelech and his family had fulfilled God's purpose for His people while living in Moab. They had so represented Yahweh that Ruth felt drawn to Him and now, faced with a decision of loyalty, she chose to trust and obey Him rather than the gods of Moab. Ruth was a descendent of Lot who chose to leave the Promised Land because he thought he could do better for himself elsewhere (Gen. 13:11-12).³⁴ Ruth now reversed the decision of her ancestor and chose to identify with the promises of Yahweh that centered in the Promised Land.³⁵ The ancients believed that a deity had power only in the locale occupied by its worshippers. Therefore to leave one's land (v. 15) meant to separate from one's god.³⁶

The place of a person's grave in ancient Near Eastern life was very significant (cf. Gen. 23; 25:9-10; 50:1-14, 24-25; Josh. 24:32). It identified the area he or she considered his or her true home. So when Ruth said she wanted to die and be buried where Naomi was (v. 17) she was voicing her strong commitment to the people, land, and God of Naomi. Naomi's godly life probably infuenced Ruth to trust in Naomi's God. The name for God in verse 20, "the Almighty" (Heb. sadday, transliterated "Shaddai"), was the one God had used to reveal Himself to the patriarchs in Genesis (Exod. 6:3).

"Significantly, though the oath formula normally has Elohim, Ruth invoked the personal, covenantal name Yahweh--the only time in the book in which she does so. Since one appeals to one's own deity to enforce an oath, she clearly implies that Yahweh, not Chemosh, is now her God, the guardian of her future. Hence, while the OT has no fully developed idea of conversion, vv. 16-17 suggest a commitment tantamount to such a change. As a result, one expects the story subsequently to reveal some reward from Yahweh for this remarkable devotion. . . .

". . . Ruth's leap of faith even outdid Abraham's. She acted with no promise in hand, with no divine blessing pronounced, without spouse, possessions, or supporting retinue. She gave up marriage to a man to devote herself to an old woman--and in a world dominated by men at that! Thematically, this allusion to Abraham sets this story in continuity with that one. Thus, a sense of similar destiny hangs over Ruth's story. The audience wonders, May some larger plan emerge from it, too?"³⁷

"There is no more radical decision in all the memories of Israel."³⁸

God had always welcomed non-Israelites into the covenant community of Abraham's believing seed. Even in Abraham's day his servants who believed underwent circumcision as a sign of their participation in the Abrahamic Covenant (Gen. 17). At Sinai, God explained again that the Israelites, as priests, were to bring other people to God (Exod. 19:5-6). Ruth now confessed her commitment to Yahweh, Israel, and Naomi, a commitment based on her faith in Yahweh.³⁹

These verses are a key to the book because they give the reason God blessed Ruth as He did.

Guzik: Rut 1:1-22

Ruth 1 - Ruth's Journey

A. Background: Elimelech and his sons.

1. (1) A sojourn in Moab.

Now it came to pass, in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem, Judah, went to dwell in the country of Moab, he and his wife and his two sons.

a. In the days when the Judges ruled: This account begins in the closing days of the Judges, a 400 year period of general anarchy and oppression when the Israelites were not ruled by kings, but by periodic deliverers whom God raised up when the nation sought Him again.

i. Notable among the Judges were Gideon, Samson, and Deborah. Each of these were raised up by God, not to rule as kings, but to lead Israel during a specific challenge, and then to go back to obscurity.

ii. The days when the Judges ruled were actually dark days for Israel; the period was characterized by the phrase everyone did what was right in his own eyes (Judges 17:6, 18:1, 19:1, and 21:25).

b. A certain man of Bethlehem: In these days, a man from Bethlehem left the land of Israel to sojourn in the country of Moab, because of famine. Bethlehem was a rich agricultural area (the city name means "House of Bread"), but times were tough, so he went to the pagan land of Moab.

i. To do so, he had to hike through the desolate Jericho pass, through the Judean wilderness near the Dead Sea, going across the Jordan River, into the land of Moab. This was a definite departure from the Promised Land of Israel, and a return towards the wilderness from which God had delivered Israel hundreds of years before. These were clearly steps in the wrong direction.

c. A famine in the land: God specifically promised there would always be plenty in the land if Israel was obedient. Therefore, a famine in the land meant that Israel, as a nation, was not obedient unto the LORD (Deuteronomy 11:13-17).

d. Went to sojourn: This means to leave with the intention to return. The next verse tells us the name of the man was Elimelech and his intention of short visit turned into ten, tragedy-filled years - and Elimelech never returned to Israel. The name Elimelech means "God is king" - but he didn't really live as if God was his king.

2. (2-5) Tragedy in Moab.

The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion; Ephrathites of Bethlehem, Judah. And they went to the country of Moab and remained there. Then Elimelech, Naomi's husband, died; and she was left, and her two sons. Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years. Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband.

a. Then Elimelech, Naomi's husband, died: When Elimelech and his family came to Moab, they did not find life easier. Elimelech soon died, and his wife Naomi was left to care for their two boys, Mahlon and Chilion.

i. It is hard to say that this was the direct hand of God's judgment against them. It is sometimes difficult to discern why tragic things happen. What is certain is that the change of scenery didn't make things better.

ii. We sometimes think we can move away from our problems, but find we just bring them with us. No matter where you go, you bring yourself with you - so the same problems can continue in a different place.

b. Now they took wives of the women of Moab: Mahlon and Chilion grew, and took wives among the Moabite women, named Orpah and Ruth. Again, this was not in obedience to God; God commanded the Israelites to not marry among the pagan nations surrounding them.

c. Both Mahlon and Chilion died: As time went on (about ten years) Naomi's sons died. So now there were three childless widows - Naomi and her two daughters-in-law, Orpah and Ruth.

i. To be a childless widow was to be among the lowest, most disadvantaged classes in the ancient world. There was no one to support you, and you had to live on the generosity of strangers. Naomi had no family in Moab, and no one else to help her. It was a desperate situation.

B. The return to Judah.

1. (6-7) The three widows head back to Judah.

Then she arose with her daughters-in-law that she might return from the country of Moab, for she had heard in the country of Moab that the LORD had visited His people by giving them bread. Therefore she went out from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah.

a. She had heard in the country of Moab that the LORD had visited His people: From distant Moab, Naomi heard that God was doing good things back in Israel. She wanted to be part of the good things that God was doing.

i. Our life with God should make others want to come back to the LORD just by looking at our life. Our walk with the LORD should be something that makes others say, "I want some of that also!"

b. She went out from the place where she was: This set Naomi apart from many others people. Many hear of the good things God is doing in the lives of others, and only wish they could have some of it - instead of actually setting out to receive it. Naomi could have stayed in Moab all of her life wishing things were different, but she did something to receive what God had to give her.

2. (8-9) Naomi petitions her daughters-in-law to go back to Moab.

And Naomi said to her two daughters-in-law, "Go, return each to her mother's house. The LORD deal kindly with you, as you have dealt with the dead and with me. The LORD grant that you may find rest, each in the house of her husband." Then she kissed them, and they lifted up their voices and wept.

a. Go, return each to her mother's house: By all common sense, this was the wise thing to do. Orpah and Ruth had stronger family ties in Moab than they did with Naomi, so it made sense for them to stay in Moab instead of going to a new land - Israel - with Naomi.

b. The LORD deal kindly with you . . . The LORD grant that you may find rest: With these words Naomi freely blessed them. She prayed that they would remarry (each in the house of her husband).

i. Deal kindly is the ancient Hebrew word hesed. "Hesed encompasses deeds of mercy performed by a more powerful party for the benefit of the weaker one." (Huey)

ii. In Ruth 1:9, Naomi described marriage as a place of rest: The LORD grant that you may find rest, each in the house of her husband. God intends that each marriage be a place and source, of rest, peace, and refreshment in life.

c. She kissed them . . . they lifted up their voices and wept: This emotion shown is evidence of the real relationship of love between Naomi and her daughters-in-law.

3. (10-13) Naomi pleads with her daughters-in-law to stay in Moab.

And they said to her, "Surely we will return with you to your people." But Naomi said, "Turn back, my daughters; why will you go with me? Are there still sons in my womb, that they may be your husbands? Turn back, my daughters, go; for I am too old to have a husband. If I should say I have hope, if I should have a husband tonight and should also bear sons, would you wait for them till they were grown? Would you restrain yourselves from having husbands? No, my daughters; for it grieves me very much for your sakes that the hand of the LORD has gone out against me!"

a. Are there still sons in my womb: According to the laws of ancient Israel, if a young woman was left widowed, without having had a son, then one of her deceased husband's brothers was responsible for being a "surrogate father" and providing her with a son. Naomi here says that she has no other sons to give either Orpah or Ruth.

i. Trapp on even if I should have a husband tonight and should also bear sons: "Without having a husband, she doth not once think of having children, as many wantons and light-skirts do; making themselves whores, and their children bastards, and all for satisfying the rage of present lust, though after they repent with grief and shame."

b. The hand of the LORD has gone out against me: This obviously weighed heavily on Naomi's heart and mind. She felt that the calamity which came upon her family came because they were disobedient, probably in leaving the Promised Land of Israel and marrying their sons to Moabite women.

i. Perhaps Naomi felt a particular guilt; perhaps she was the one who pushed to move out of Israel, and who pushed to marry off the sons.

c. The hand of the LORD has gone out against me: Despite this feeling, Naomi is going back to the land of Israel - and going back to her God. Though she felt that the hand of the LORD has gone out against me, she did not grow bitter against God. She returned to Him in repentance, knowing that the answer is drawing closer to Him, not going further from Him.

i. Naomi didn't accuse God of doing something wrong against her. She acknowledged His total control over all circumstances. It was actually an expression of trust in Him.

ii. If Naomi was bitter or angry against God, she probably would have gone another way - further from the God of Israel, rather than back to Him. Instead, she showed that she trusted the sovereignty of God, and knew that despite her personal calamities, He is a good God who blesses.

iii. What Naomi could not see is that the hand of the LORD would go out for her shortly! There is never reason for us to despair if we believe the hand of the LORD has gone out against me. If we will return to Him, His hand will go out for us again! Naomi had no idea - not the slightest - of how greatly God was going to bless her in a short time.

4. (14) Orpah stays in Moab; Ruth continues on with Naomi.

Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her.

a. They lifted up their voices and wept again: Both Orpah and Ruth felt deeply; both loved Naomi; both were anxious about the future. But a choice had to be made, and Orpah chose to stay in Moab, while Ruth clung to Naomi.

b. Orpah kissed her mother-in-law, but Ruth clung to her: There comes a place in our following after God where it comes down to doing. Ruth and Orpah both felt the same feelings but Ruth did differently than Orpah.

i. Some are content with feeling Christian feelings - with feeling a love for God, with feeling a love for His Word, with feeling a love for His people. But what will you do? We are glad God that didn't just feel His love for us; instead, For God so loved the world, He gave His only begotten Son. (John 3:16)

c. Orpah kissed her mother-in-law: What happened to Orpah? Of course, we don't know. But men have always concocted traditions to make up for what they don't know. Jewish traditions say this request of Naomi came four miles outside of Moab; and that Orpah shed only four tears over the thought of parting from her mother-in-law Naomi. But the rabbis go on to say that in recompense for the four miles that she went with Naomi, Orpah gave birth to four sons - Goliath and his three brothers.

5. (15-18) Ruth's eloquent statement of faith.

And she said, "Look, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law." But Ruth said: "Entreat me not to leave you, Or to turn back from following after you; For wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people, and your God, my God. Where you die, I will die, and there will I be buried. The LORD do so to me, and more also, if anything but death parts you and me." When she saw that she was determined to go with her, she stopped speaking to her.

a. Look, your sister-in-law has gone: Naomi did what she could to discourage Ruth from coming with her back to Israel. It wasn't that Naomi didn't want Ruth to come, but she didn't want a fair weather friend either.

b. Wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people: This was a noble - even outstanding - friend-to-friend commitment. But Ruth's commitment to Naomi went even further: And your God, [will be] my God.

i. This was more than change of address. Ruth was willing to forsake the Moabite gods she grew up with, and embrace the God of Israel. She was deciding to follow the LORD. This Gentile woman, once far from God, had drawn near to Him.

ii. And your God, [will be] my God meant that Naomi's relationship with God made an impact on Ruth. This is striking, because Naomi did not have an easy life. She had been widowed, had lost both her sons, and believed that she had caused each calamity by her disobedience. Yet she still honored and loved the LORD.

iii. People should be able to look at your life, just as Ruth looked at Naomi's, and say "I want your God to be my God." Your trust in God, and turning towards Him in tough times, will often be the thing that draws others to the LORD.

c. Your God, my God: Ten years of Naomi's compromise in Moab never made Ruth confess her allegiance to the God of Israel. Yet as soon as Naomi stood and said, "I'm going back to the God of Israel, I'll put my fate in His hands" Ruth stood with her. If you think you will persuade your friends or relatives to Jesus by your compromise, you are mistaken. Perhaps you are sincere, but you are mistaken. Only a bold stand for Jesus will really do it.

i. "Ah! You will never win any soul to the right by a compromise with the wrong. It is decision for Christ and his truth that has the greatest power in the family, and the greatest power in the world, too." (Spurgeon)

d. The LORD do so to me, and more also, if anything but death parts you and me: Ruth had little knowledge of the true God, the God of Israel - but she knew He was a God of fairness and justice, so He could be called upon to hold Ruth accountable to this promise.

6. (19-21) Naomi and Ruth return to Bethlehem.

Now the two of them went until they came to Bethlehem. And it happened, when they had come to Bethlehem, that all the city was excited because of them; and the women said, "Is this Naomi?" But she said to them, "Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. I went out full, and the LORD has brought me home again empty. Why do you call me Naomi, since the LORD has testified against me, and the Almighty has afflicted me?"

a. The two of them went until they came to Bethlehem: It was a long walk from Moab to Bethlehem, and the trip was mostly uphill. We can imagine along the way, Ruth asking her mother-in-law Naomi all about the God of Israel and the land of Israel.

b. All the city was excited because of them: Bethlehem was just a large village; everyone in the village would have known everyone else, and remembered those who had left years ago.

c. Do not call me Naomi; call me Mara: The name Naomi means "pleasant"; the name Mara means "bitter." Naomi used this to tell the people of Bethlehem that her time away from Israel, her time away from the God of Israel, had not been pleasant - it was bitter.

i. Naomi wasn't a phony. She wasn't going to go home, pretend everything was fine, and be "pleasant." She was going to be honest, and say "Here I am and my life has been bitter."

d. The Almighty has dealt very bitterly with me . . . the LORD has brought me home again empty . . . the LORD has testified against me: Naomi was not afraid to see the hand of God in all her calamity.

i. Naomi knew that the tragedy that came into her life was not because of fate, chance, or blind fortune. She felt the tragedies were an example of God's affliction because she could not see the end of His plan. But she knew there was a sovereign God of heaven, and didn't think she had just run into a string of "bad luck."

ii. Yet, in the midst of all these bitter circumstances, Naomi was not bitter against the LORD. We can imagine one of the villagers asking, "Naomi, if God has dealt very bitterly with you, if the LORD has brought you home empty, if the LORD has testified against you, then why have you come back?" And she would have said, "Because I want to get right with Him again. Things have been terrible, and the answer isn't in going further from God, but in drawing closer to Him."

iii. Not every reacts to trials the way Naomi did. "Many are humbled, but not humble; low, but not lowly. These have lost the fruit of their afflictions . . . and are therefore most miserable." (Trapp)

7. (22) So Naomi returned . . .

So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. Now they came to Bethlehem at the beginning of barley harvest.

a. So Naomi returned: Naomi came back repentant and honest. She has felt that the Almighty has afflicted me. But in the coming chapters, it will be shown the Almighty will bless her. If only she could see it!

b. Now they came to Bethlehem: It would have been easy for Naomi to focus on what she had lost. She had lost a husband, two sons, and one daughter-in-law. She had lost all kinds of material possessions. All she had left was one daughter-in-law, Ruth. But through that one thing she had left, God was going to bring unbelievable blessing into her life.

i. All the good that happens in the future chapters begins her: With Naomi's godly repentance and honesty. It will make a difference not only in her life, but in the life of her daughter-in-law Ruth - and in the destiny of the nation Israel - and in your eternal salvation.

ii. It is possible for God to accomplish amazing things both for now and eternity, if we will turn towards Him today, not only in our feelings, but also in our actions.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ruth (Book Introduction)

RUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appears certain, however, that it could not have been written prior to the time of Samuel (see Rth 4:17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by Rth 4:7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is attested by the fact of Ruth's name being inserted by Matthew in the Saviour's genealogy [Mat 1:5].

JFB: Ruth (Outline)

• ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rth 1:1-5)
• NAOMI RETURNING HOME, RUTH ACCOMPANIES HER. (Rth 1:6-18)
• THEY COME TO BETH-LEHEM. (Rth 1:19-22)
• RUTH GLEANS IN THE FIELD OF BOAZ. (Rth 2:1-3)
• HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23)
• BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Rth 3:1-13)
• BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Rth 4:1-5)
• HE REFUSES THE REDEMPTION. (Rth 4:6-8)
• HE MARRIES RUTH. (Rth 4:9-12)
• SHE BEARS OBED. (Rth 4:13-18)

TSK: Ruth (Book Introduction)

This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Jdg 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented. there is too much of nature to admit anything of art.

TSK: Ruth 1 (Chapter Introduction)

Overview

Rth 1:1, Elimelech, driven by famine into Moab, dies there; Rth 1:4, Mahlon and Chilion, having married wives of Moab, die also; Rth 1:6, Naomi, returning homeward, Rth 1:8, dissuades her two daughters-in-law from going with her; Rth 1:14, Orpah leaves her, but Ruth with great constancy accompanies her; Rth 1:19, They two come to Beth-lehem, where they are gladly received.

Poole: Ruth 1 (Chapter Introduction)

CHAPTER 1

MHCC: Ruth (Book Introduction)

We find in this book excellent examples of faith, piety, patience, humility, industry, and loving-kindness, in the common events of life. Also we see the special care which God's providence take of our smallest concerns, encouraging us to full trust therein. We may view this book as a beautiful, because natural representation of human life; as a curious detail of important facts; and as a part of the plan of redemption.

MHCC: Ruth 1 (Chapter Introduction)

(Rth 1:1-5) Elimelech and his sons die in the land of Moab.

(Rth 1:6-14) Naomi returns home.

(Rth 1:15-18) Orpah stays behind, but Ruth goes with Naomi.

(Rth 1:19-22) They come to Bethlehem.

Matthew Henry: Ruth (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ruth

This short history of the domestic affairs of one particular family fitly follows the book of Judges (the events related here happening in the days of the judges), and fitly goes before the books of Samuel, because in the close it introduces David; yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth , or Volumes, which they put together towards the latter end, in this order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates not miracles nor laws, wars nor victories, nor the revolutions of states, but the affliction first and afterwards the comfort of Naomi, the conversion first and afterwards the preferment of Ruth. Many such events have happened, which perhaps we may think as well worthy to be recorded; but these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is, I. To lead to providence, to show us how conversant it is about our private concerns, and to teach us in them all to have an eye to it, acknowledging God in all our ways and in all events that concern us. See 1Sa 2:7, 1Sa 2:8; Psa 113:7-9. II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, whence it is fetched into Mt. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4. And let us remember the scene is laid in Bethlehem, the city where our Redeemer was born.

Matthew Henry: Ruth 1 (Chapter Introduction)

In this chapter we have Naomi's afflictions. I. As a distressed housekeeper, forced by famine to remove into the land of Moab (Rth 1:1, Rth 1:2). II. As a mournful widow and mother, bewailing the death of her husband and her two sons (Rth 1:3-5). III. As a careful mother-in-law, desirous to be kind to her two daughters, but at a loss how to be so when she returns to her own country (Rth 1:6-13). Orpah she parts with in sorrow (Rth 1:14). Ruth she takes with her in fear (Rth 1:15-18). IV. As a poor woman sent back to the place of her first settlement, to be supported by the kindness of her friends (Rth 1:19-22). All these things were melancholy and seemed against her, and yet all were working for good.

Constable: Ruth (Book Introduction)

Introduction

Title

This book received its title in honor of the heroine of the story. The name, Ruth, appears to have been Moabite and not Hebrew originally, though its etymological derivation is uncertain.¹ After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews and, later, Christians.

The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions.

Date and Writer

It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron in 1011 B.C. since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.² This statement reflects ancient Jewish tradition. Modern critical scholars tend to prefer a much later date on the basis of their theories concerning the date of the writing of Deuteronomy, which many of them say was written during the Babylonian exile, and Joshua through 2 Kings, which they believe could not have been written before Deuteronomy. Most conservatives reject these theories as having no solid basis in the text or in history.

The writer is unknown to us, but he may have been Samuel or one of Samuel's contemporaries. Minor additions and changes may have taken place under the superintending ministry of the Holy Spirit after its original composition. However the structure and unity of the book argue for its being the product of one writer rather than a composite put together by many hands over a long time. A few writers have suggested that the writer was a woman since the story concerns two rather assertive women.³ However this suggestion is only speculation since there is no solid data to support it.

Scope

The writer said that the era in which the events recorded took place was during the period when the judges governed Israel (1:1). Many students of the book have concluded that the genealogy in 4:18-22 helps to identify when during this period Ruth lived. If the genealogy is complete, Boaz lived during the seventh generation after Perez, the son of Judah, and Boaz was King David's great-grandfather. Life spans during the patriarchal period were sometimes very long, so it may be safer to calculate back from David. Conservative dates for David's lifetime are about 1041-971 B.C.⁴ David was the seventh son born to his father (1 Chron. 2:15) who may have been born 35 years or more earlier. Boaz might have been born about 1150 B.C. and his son, Obed, by Ruth about 1100 B.C. Since most of the events recorded in Ruth took place shortly before Obed's birth we might conclude that these events happened around 1100 B.C. This would place Ruth in Israel during the judgeship of Samson (c. 1105-1085 B.C.) and the ministry of Samuel (c. 1115-1021 B.C.).⁵

The problem with these calculations is that four biblical genealogies also list Boaz as the son of Salmon, the husband of Rahab the harlot (Ruth 4:21; 1 Chron. 2:11; Matt. 1:5; Luke 3:32). Rahab was an adult when the conquest of the Promised Land began (c. 1406 B.C.). Boaz then may have been born shortly after that.⁶ This would mean that the three generations of Boaz, his son Obed, and his grandson Jesse covered about 360 years (c. 1400-1040 B.C.). This seems quite impossible.

Probably these genealogies are incomplete and record only the names of outstanding individuals in David's family tree.⁷ Consequently exactly when within the period of the judges the events of Ruth occurred remains a mystery.

"The Book of Ruth is a pearl in the swine pen of the judges."⁸

Message⁹

The Book of Ruth is one of the most fascinating and important short stories that anyone has ever written. As a piece of literature it is almost perfect. The German poet Goethe called it "the loveliest complete work on a small scale" ever written.¹⁰ Alexander Schroder, a literary critic, wrote, "No poet in the world has written a more beautiful short story."¹¹ Yet as a revelation from God it is equally impressive. I would like to point out some of the major revelations, some of the major values, and some of the major lessons of this book to introduce our study of it.

I believe that among many things the Book of Ruth reveals three that are of major significance.

First, Ruth reveals God's providence in providing a ruler for His people.

God had purposed to provide a ruler over His people. The first indication of this in Scripture is what God said to Abraham about His plans for his descendents. God's plan was to use Abraham's descendents to bring blessing to all humankind (Gen. 12:1-3). In the process Abraham's descendents would enjoy God's blessing themselves.

Later God told Abraham that kings would come from him (Gen. 17:6). Of course, many kings came from the lines of Ishmael and Esau. However other kings would come through the line of Abraham's descendents that God chose to use especially, namely Jacob's posterity.

When Jacob uttered his inspired blessing on each of his descendents who would become the heads of Israel's twelve tribes, he promised something special for Judah. A great king would come from Judah's branch of the family (Gen. 49:10). Judah would have the leadership among the tribes, and a king who would rule not only Israel but the world would come from him.

As history unfolded David proved to be the king God raised up from the tribe of Judah to lead His people and the nations round about Israel. Saul was not God's choice since he was from the tribe of Benjamin, though God allowed the people to place Saul on the throne. David was His chosen servant and son. David recognized this as is clear in 2 Samuel 7, 1 Chronicles 17, and Psalm 89.

Nevertheless David did not carry out the will of God completely. He was not entirely faithful to God. So later in history God raised up one of David's descendents. Matthew wrote his Gospel to show that Jesus Christ was the completely obedient Lion of the Tribe of Judah, the Messiah. He was the ultimate Son of God sent to rule Israel and to reign over all people.

The Book of Ruth reveals God's providence in providing David. Providence refers to God directing the circumstances of life so that His will is accomplished.

One of the major revelations of Ruth is the crucial characteristic in particular individuals that God uses to bring His will to pass. It is not their natural condition but their faith in Him. Even though Ruth was a Moabitess, a childless widow, and poor, God used her to accomplish His purpose. His purpose was to provide a ruler over His people. He used her because she trusted in and committed herself to Yahweh (1:16-17). Her faith, in spite of her natural condition, made her usable by God.

A second major revelation in the Book of Ruth is God's faithfulness in providing rest for His people.

God had purposed to provide rest for His people. At Mt. Sinai, God promised to lead His people out of the wilderness and into rest (Exod. 33:14).

Moses reminded the generation of Israelites who crossed the Jordan River and entered the Promised Land that when they had defeated the Canaanites God would give them rest (Deut. 3:19-20; 12:8-11; 25:19).

Joshua also reminded that generation that God had promised to give them rest (Josh. 1:13-15).

At the end of the conquest the Israelites were finally able to enjoy some rest (Josh. 21:44; 22:4; 23:1).

Unfortunately in the period of the judges, because of the Israelites' departure from God, they were not always at rest. Only when God raised up a judge and delivered their enemies into their hands did the Israelites enjoy rest. Often they lacked food, they were in danger, and their family lives underwent disruption.

That is the situation we discover in the Book of Ruth. Naomi and Ruth lacked food, they were vulnerable and in danger, and their families had broken up. It should be no surprise then when we read that Naomi desired rest for her daughters-in-law (1:9). She and Ruth devised a plan to obtain food and safety and so secure a degree of rest (2:2). Later having gained food and safety through Boaz's generosity they set about to secure full rest through the rebuilding of their family (3:1). Finally Ruth married Boaz and bore a son who would perpetuate the family of Judah as well as that of Boaz, Ruth, and Naomi.

Boaz was the source of rest for Ruth. As Ruth trusted in and committed herself to Yahweh, God provided rest for her through Boaz.

Ruth was the source of rest for Naomi and for all Israel ultimately. She became God's instrument of blessing for her mother-in-law by providing food, security, and descendents. Moreover she became God's instrument of blessing for all Israel and even the world by providing Obed from whom came David. Ruth became a model of what God intended Israel to be in the world: a blessing to others and blessed herself. God was faithful to bring this to pass because Ruth exercised faith in Him. Rest is God's reward for those who follow Him faithfully as Hebrews 3 and 4 make clear.

A third major revelation in Ruth is God's grace in providing a redeemer for His people.

God had also purposed to provide redemption for His people. He affected this for the nation of Israel as a whole in the Exodus from Egypt. There God purchased the nation for Himself.

God also made provision through the Mosaic Law whereby individual Israelites could experience redemption, that is, enjoy freedom from various conditions that enslaved them. One of these provisions was the kinsman redeemer law that allowed a close relative to pay a price to free his fellow Israelite from some enslaving condition. Another was the levirate marriage provision that enabled a widow to escape from her condition by remarrying her single brother-in-law. This man would then, under normal circumstances, raise up seed who would perpetuate the name and line of his deceased brother. Another provision was the redemption (buying back) of property that had passed out of the control of a family. In Ruth's case all of these provisions for redemption combined to set her free.

As history progressed, God's plan for the personal redemption of His own led to Jesus Christ, the ultimate redeemer, paying the ultimate price. He did this so we might be free from the ultimate slavery, our slavery to sin.

The Book of Ruth reveals God's grace in providing a redeemer. He provided Boaz to redeem Ruth and Naomi. Through Ruth He provided David to set Israel free. Through David He provided Jesus Christ to set the world free.

God did not have to provide redemption. He did it out of the love of His own heart. That is grace. Furthermore God did it all. There is nothing that the redeemed person could do to obtain his redemption but trust the person of his redeemer. That too is grace.

Putting all of these major revelations together I would summarize the message of the book as follows. God supernaturally works out His own purposes through human instruments. His purposes include a ruler, rest, and a redeemer. He brings these to reality supernaturally, sovereignly and providentially. He uses people to do so, people who trust in Him and commit themselves to Him.

Let me also point out three values of the Book of Ruth.

Historically the book ties the patriarchal period to the monarchical period of Israel's history. It does not just go back to the period of the judges or to the Mosaic era but all the way back to Perez the patriarch (4:18-22). This shows that the Davidic dynasty was a fulfillment of the promises of the Abrahamic Covenant. It did not rest on the conditional Mosaic Covenant. Because of this, David could function as a priest even though he was not a Levite. His authority superseded the Mosaic Law.

Morally the book demonstrates that faith and purity are possible even in a terrible moral environment. Ruth and Boaz's faith in God resulted in their excellent moral characters (2:1; 3:11). The power of their faith overcame their backgrounds and environments.

Doctrinally the book illustrates redemption. It also illuminates the character of God, particularly His providential working, His loyal love, and His boundless grace, as we have already pointed out.

Finally what are the major lessons we should learn from the Book of Ruth? Let me suggest three.

First, God uses people who trust Him and commit themselves to Him to be a blessing to others. Boaz and Ruth probably did not live to see David's greatness, much less Jesus Christ's. However, God found in them people whom He could use to produce a David. We are very results conscious in our society. We demand instant success and we grow impatient when we do not see God using us to bless others. We need to remember that we will not see all the fruit of our faith this side of heaven. G. Campbell Morgan wrote, "You may be God's foothold for things of which you cannot dream."¹²

Second, God blesses people who trust Him and commit themselves to Him. Ruth and Boaz were not only a blessing to others, but God personally blessed them. They received rest from God. God's blessing of Ruth came in the form of food, security, and a family. A loving and loyal wife of sterling character and a son to carry on the name of his family blessed Boaz's life. (I don't know whether he considered Naomi a blessing or not, though I believe she was.) He also obtained an added portion of the Promised Land. While God has not promised Christians the same kinds of blessings He promised the Israelites, He has promised to bless us. Our blessings are presently mainly spiritual (forgiveness, peace, joy, etc.), but we will receive both spiritual and physical blessings at the judgment seat of Christ. God will reward your faith as He rewarded the faith of Boaz and Ruth.

Third, circumstances do not make or break a believer. Faith does. Boaz was a wealthy man living in a spiritually apostate, morally corrupt environment. Nevertheless he overcame his temptations by faith in God. Ruth was a poor Moabite woman and extremely vulnerable. Yet she overcame her temptations by faith, too. From this we learn that circumstances are not determinative. They do not determine our spirituality. Our attitude and relationship to God do. No matter what circumstances you are up against you can be an overcomer like Boaz and Ruth by trusting in and committing yourself to God.

Constable: Ruth (Outline)

Outline

I. Naomi's predicament ch. 1

A. The deaths of Naomi's husband and sons 1:1-5

B. Naomi's inability to provide husbands for Ruth and Orpah 1:6-14

C. Ruth's profession of faith in Yahweh 1:15-18

D. Naomi's weak faith 1:19-21

E. Hope for the future 1:22

II. Naomi and Ruth's plans chs. 2-3

A. The plan to obtain food ch. 2

1. God's providential guidance of Ruth 2:1-7

2. The maidservant of Boaz 2:8-13

3. Ruth's privileges and responsibility 2:14-16

4. Ruth's blessing of Naomi physically 2:17-23

B. The plan to obtain rest ch. 3

1. Naomi's plan to secure rest for Ruth 3:1-5

2. Ruth's encouragement and Boaz's response 3:6-13

3. Ruth's return to Naomi 3:14-18

III. God's provision ch. 4

A. The nearer kinsman's decision 4:1-6

B. Boaz's securing of the right to marry Ruth 4:7-12

C. God's provision of a son 4:13-17

D. The genealogical appendix 4:18-22

Constable: Ruth

Ruth

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ruth (Book Introduction)

INTRODUCTION.

This Book is called Ruth , from the name of the person whose history is here recorded; who, being a Gentile, became a convert to the true faith, and marrying Booz, the great-grandfather of David, was one of those from whom Christ sprang according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel. (Challoner) --- The Holy Ghost chose that the genealogy of David, and of the Messias, should be thus more clearly ascertained. (Theodoret) --- Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both. (Worthington) --- Send forth, 0 Lord, the lamb, the ruler of the earth, from Petra, Isaias xvi. This was the capital city of Arabia Petrea, where Ruth is supposed to have lived, (Tostat) being, according to the Chaldean, &c., the daughter of Eglon, king of Moab. The Jews also pretend that Booz was the same person as Abesan, the judge. But it is by no means certain to what period this history belongs. Usher places it under Samgar, about 120 years after Josue. (Calmet) --- Salien believes that the famine, which obliged Elimelech to leave Bethlehem, happened under Abimelech, and that Noemi returned in the 7th year of Thola, A.C. 1243.[1243 B.C.] This event certainly took place under some of the judges; so that we may consider this book as an appendix to the preceding, like the last chapters, (Judges xvii.; &c.; Haydock) and a preface to the history of the kings. (Calmet)

Gill: Ruth (Book Introduction)

INTRODUCTION TO RUTH

This book is called Ruth, not because she was the author of it, but because she is the principal subject of it. In the Syriac and Arabic versions, it is called the Book of Ruth the Moabitess, which describes her by the country of which she was. Her name, according to Hillerus ^l, signifies beautiful, of a good aspect, the same with Calliope in Greek. As to the author of this book, some attribute it to Eli the priest, who seems to have been too soon to give an account of the birth of David; others to Gad or Nathan; some to Hezekiah, and others to Ezra; but what the Talmudists assert, which is most generally received, and most probable, is, that it was written by Samuel; so they say Samuel ^m wrote his own book, Judges, and Ruth; and it is commonly said that this book is an appendix to that of the Judges, and the introduction to Samuel, and is fitly placed between them both. According to Eusebius ⁿ, with the Hebrews, Judges and Ruth make one book they call Shophetim, or Judges; the principal design of it is to give the genealogy of David, whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is of all Scripture; and whereby it appears that he sprung both from Jews and Gentiles, and is the Saviour of both, and there is a good foundation for both to hope in him; and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Manythings besides may be learnt from this little book, as the different circumstances of good people in this life, and the particular providence of God respecting them. It furnishes out examples of bearing afflictions patiently, of industry, courteousness, kindness to strangers, and young converts; and none can doubt of the divine authority of this book, that considers the use made of it in the genealogies of Christ by the Evangelists Matthew and Luke.

Gill: Ruth 1 (Chapter Introduction)

INTRODUCTION TO RUTH 1

This chapter treats of a family that removed from the land of Canaan to the land of Moab on account of a famine, where the father of it and his two sons died, and each of them left a widow, Rth 1:1 the mother-in-law proposed to return to her own country, and set forward with her two daughters-in-law, whom, when they had gone a little way with her, she entreated to go back, and expostulated with them about it, Rth 1:6, upon which one of them did, but the other, Ruth, the subject of this book, resolved to go the journey with her, Rth 1:14 and they both came to Bethlehem, the former residence of her mother-in-law Naomi, who was greatly taken notice of by her old friends and acquaintance, to whom she related her present circumstances, Rth 1:19.