Text -- Ruth 1:18 (NET)

1:18 When Naomi realized that Ruth was determined to go with her, she stopped trying to dissuade her.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 1:18

See the power of resolution! Those who are half - resolved, are like a door a - jar, which invites a thief. But resolution shuts and bolts he door, and then the devil flees from us.

TSK: Rut 1:18

When : Act 21:14

was stedfastly minded : Heb. strengthened herself, Act 2:42; Eph 6:10

Commentary -- Word/Phrase Notes (per Verse)

Gill: Rut 1:18

When she saw that she was steadfastly minded to go with her,.... That she was strong in her resolutions, and steadfast in her determinations not to go back to her own country, but to go forward with her; and nothing could move her from the firm purpose of her mind, which was what Naomi wanted to make trial of:

then she left speaking unto her: that is, upon that head of returning home; otherwise, no doubt, upon this a close, comfortable, religious conversation ensued, which made their journey the more pleasant and agreeable.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 1:18

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

² tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

³ tn Heb “she ceased speaking to her.” This does not imply that Naomi was completely silent toward Ruth. It simply means that Naomi stopped trying to convince her to go back to Moab (see F. W. Bush, Ruth, Esther [WBC], 84-85).

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 1:15-18

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 1:6-18

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 1:18

As she insisted strongly upon going with her ( התאמּץ , to stiffenone's self firmly upon a thing), Naomi gave up persuading her any more toreturn.

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 1:15-18

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

Ap-Thomas, D. R. "The Book of Ruth." Expository Times 79 (October-September 1968):369-73.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Atkinson, David. The Message of Ruth. The Bible Speaks Today series. Leicester, England and Downers Grove: InterVarsity Press, 1983.

Berlin, A. Poetics and Interpretation of Biblical Narrative. Bible and Literature series. Sheffield: Almond, 1983.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Campbell, E. F., Jr. Ruth. Anchor Bible series. Garden City: Doubleday, 1975.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, August 1967.

_____. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, E. W. "Ruth 4:5 and the Duties of the go'el." Vetus Testamentum 33 (1983):231-34.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. Reprint ed. Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dictionary of the Bible. Edited by James Hastings. 1915 ed. S.v. "Ruth, Book of," by H. A. Redpath.

Fewell, Danna Nolan, and Gunn, David Miller. Compromising Redemption: Relating Characters in the Book of Ruth. Literary Currents in Biblical Interpretation series. Louisville: Westminster/John Knox Press, 1990.

Fisch, Harold. "Ruth and the Structure of Covenant History." Vetus Testamentum 32:4 (1982):425-37.

Fuerst, W. The Books of Ruth, Esther, Ecclesiastes, the Song of Songs, Lamentations. Cambridge and New York: Cambridge University Press, 1975.

Gardiner, George E. The Romance of Ruth. Grand Rapids: Kregel Publications, 1977.

Gottwald, Norman. The Hebrew Bible--A Socio-Literary Introduction. Reprint ed. Philadelphia: Fortress Press, 1985.

Grant, Reg. "Literary Structure in the Book of Ruth." Bibliotheca Sacra 148:592 (October-December 1991):424-41.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Basingstoke, England: Marshall Morgan and Scott Publications, 1986.

Green, Barbara. "The Plot of the Biblical Story of Ruth." Journal for the Study of the Old Testament 23 (July 1982):55-68.

Hals, Ronald. The Theology of the Book of Ruth. Philadelphia: Fortress Press, 1969.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Hongisto, Lief. "Literary Structure and Theology in the Book of Ruth." Andrews University Seminary Studies 23:1 (Spring 1985):19-28.

Hubbard, Robert L., Jr. The Book of Ruth. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Huey, F. B., Jr. "Ruth." In Deuteronomy-2 Samuel. Vol. 3 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Ruth, Book of," by A. S. Geden.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F., and Delitzsch, Franz. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n. d.

Lacheman, Ernest R. "Note on Ruth 4:7-8" Journal of Biblical Literature 56 (1937):53-56.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers--Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Steenstra.

Leggett, Donald A. The Levirate and Goel Institutions in the Old Testament with Special Attention to the Book of Ruth. Cherry Hill, NJ: Mack Publishing Co., 1974.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Loretz, Oswald. "The Theme of the Ruth Story." Catholic Biblical Quarterly 22 (1960):391-99.

Luter, A. Boyd, and Rigsby, Richard O. "An Adjusted Symmetrical Structuring of Ruth." Journal of the Evangelical Theological Society 39:1 (March 1996):15-28.

Manor, Dale W. "A Brief History of Levirate Marriage As It Relates to the Bible." Near East Archaeological Society Bulletin NS20 (Fall 1982):33-52.

McGee, J. Vernon. Ruth: The Romance of Redemption. 1943. Reprint ed. Nashville: Thomas Nelson Publishers, 1981.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Ruth." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove: InterVarsity Press, 1968.

Myers, Jacob M. The Linguistic and Literary Form of the Book of Ruth. Leiden: E. J. Brill, 1955.

New Bible Dictionary. 1962 ed. S.v. "Marriage," by J. S. Wright and J. A. Thompson.

Pfeiffer, Charles F. "Ruth." In Wycliffe Bible Commentary, pp. 267-72. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Porten, B. "The Scroll of Ruth: A Rhetorical Study." Gratz College Annual 7 (1978):23-49.

Prinsloo, W. S. "The Theology of the Book of Ruth." Vetus Testamentum 30:3 (July 1980):330-41.

Reed, John W. "Ruth." In Bible Knowledge Commentary: Old Testament, pp. 415-29. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Robertson, E. "The Plot of the Book of Ruth." Bulletin of the John Rylands Library 32 (1950):207-28.

Ross, Allen P. "The Daughters of Lot and the Daughter-in-Law of Judah: Hubris or Faith in the Struggle for Women's Rights." Exegesis and Exposition 2:1 (Summer 1987):71-82.

Rowley, H. H. "The Marriage of Ruth." In The Servant of the Lord, pp. 171-94. 1952. Second ed. revised. Oxford: Basil Blackwell, 1965.

Sacon, K. "The Book of Ruth--Its Literary Structure and Themes." Annual of the Japanese Biblical Institute 4 (1978):3-22.

Sasson, Jack. "The Issue of Ge'ullah in Ruth." Journal for the Study of the Old Testament 5 (January 1978):52-64.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove: InterVarsity Press, 1974.

Trible, P. "Two Women in a Man's World: A Reading of the Book of Ruth." Soundings 59 (1976):252-79.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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.