Text -- Ruth 1:9-22 (NET)

1:9 May the Lord enable each of you to find security in the home of a new husband!” Then she kissed them goodbye and they wept loudly. 1:10 But they said to her, “No! We will return with you to your people.” 1:11 But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me! I am no longer capable of giving birth to sons who might become your husbands! 1:12 Go back home, my daughters! For I am too old to get married again. Even if I thought that there was hope that I could get married tonight and conceive sons, 1:13 surely you would not want to wait until they were old enough to marry! Surely you would not remain unmarried all that time! No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” 1:14 Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. 1:15 So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!” 1:16 But Ruth replied, “Stop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. 1:17 Wherever you die, I will die– and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!” 1:18 When Naomi realized that Ruth was determined to go with her, she stopped trying to dissuade her.

Naomi and Ruth Arrive in Bethlehem

1:19 So the two of them journeyed together until they arrived in Bethlehem. When they entered Bethlehem, the whole village was excited about their arrival. The women of the village said, “Can this be Naomi?” 1:20 But she replied to them, “Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly. 1:21 I left here full, but the Lord has caused me to return empty-handed. Why do you call me ‘Naomi,’ seeing that the Lord has opposed me, and the Sovereign One has caused me to suffer?” 1:22 So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. (Now they arrived in Bethlehem at the beginning of the barley harvest.)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 1:11

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

Wesley: Rut 1:13

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

Wesley: Rut 1:14

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

Wesley: Rut 1:15

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

Wesley: Rut 1:17

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

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.

Wesley: Rut 1:19

Is this she that formerly lived in so much plenty and honour? How marvelously is her condition changed?

Wesley: Rut 1:20

Which signifies pleasant, and chearful.

Wesley: Rut 1:20

Which signifies bitter or sorrowful.

Wesley: Rut 1:21

With my husband and sons, and a plentiful estate for our support.

Wesley: Rut 1:21

That is, hath borne witness, as it were, in judgment, and given sentence against me.

JFB: Rut 1:9

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

JFB: Rut 1:9

The Oriental manner when friends are parting.

JFB: Rut 1:11

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

JFB: Rut 1:12-13

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

JFB: Rut 1:13

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

JFB: Rut 1:19-22

The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.

JFB: Rut 1:22

Corresponding to the end of our March.

Clarke: Rut 1:11

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

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

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

3.    That she was too old to have a husband

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

Clarke: Rut 1:14

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

Clarke: Rut 1:15

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

Clarke: Rut 1:16

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

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

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

Clarke: Rut 1:17

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

Clarke: Rut 1:19

All the city was moved about them - It appears that Naomi was not only well known, but highly respected also at Bethlehem; a proof that Elimelech was of high consideration in that place.

Clarke: Rut 1:20

Call me not Naomi - That is, beautiful or pleasant

Clarke: Rut 1:20

Call me Mara - That is, bitter; one whose life is grievous to her

Clarke: Rut 1:20

The Almighty - שדי Shaddai , He who is self-sufficient, has taken away the props and supports of my life.

Clarke: Rut 1:21

I went out full - Having a husband and two sons

Clarke: Rut 1:21

The Lord hath brought me home again empty - Having lost all three by death. It is also likely that Elimelech took considerable property with him into the land of Moab; for as he fled from the face of the famine, he would naturally take his property with him; and on this Naomi subsisted till her return to Bethlehem, which she might not have thought of till all was spent.

Clarke: Rut 1:22

In the beginning of barley harvest - This was in the beginning of spring, for the barley harvest began immediately after the passover, and that feast was held on the 15th of the month Nisan, which corresponds nearly with our March

The Targum says, "They came to Beth-lehem on that day in which the children of Israel began to mow the sheaf of barley which was to be waved before the Lord."This circumstance is the more distinctly marked, because of Ruth’ s gleaning, mentioned in the succeeding chapter

1. The native, the amiable simplicity, in which the story of the preceding chapter is told, is a proof of its genuineness. There are several sympathetic circumstances recorded here which no forger could have invented. There is too much of nature to admit any thing of art

2. On the marriage of Orpah and Ruth, and the wish of Naomi that they might find rest in the house of their husbands, there are some pious and sensible observations in Mr. Ness’ s History and Mystery of the Book of Ruth, from which I shall lay the following extract before my readers: -

"A married estate is a state of rest; so it is called here, and in Rth 3:1. Hence marriage is called portus juventutis , the port or haven of young people; whose affections, while unmarried, are continually floating or tossed to and fro, like a ship upon the waters, till they come into this happy harbour. There is a natural propension in most persons towards nuptial communion, as all created beings have a natural tendency towards their proper center, ( leve sursum, et grave deorsum ), and are restless out of it, so the rabbins say, Requiret vir costam suam, et requiret femina sedem suam , ‘ The man is restless while he misses his rib that was taken out of his side; and the woman is restless till she get under the man’ s arm, from whence she was taken.’ O! look up to God then, ye unmarried ones, and cry with good Naomi, The Lord grant me rest for my roving affections in the house of some good consort, that I may live in peace and plenty, with content and comfort all my days. Know that your marriage is, of all your civil affairs, of the greatest importance, having an influence upon your whole life. It is either your making or marring in this world; ‘ tis like a stratagem in war, wherein a miscarriage cannot be recalled when we will, for we marry for life. I am thine, and thou art mine, brevis quidem cantiuncula est , ‘ is a short song;’ sed longum habet epiphonema , ‘ but it hath a long undersong.’ So an error here is irrecoverable; you have need of Argus’ s hundred eyes to look withal before you leap.

This is good advice; but who among the persons concerned will have grace enough to take it?

Defender: Rut 1:16

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

TSK: Rut 1:9

rest : Rth 3:1

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

TSK: Rut 1:10

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

TSK: Rut 1:11

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

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

TSK: Rut 1:12

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

I should have : or, I were with

TSK: Rut 1:13

tarry : Heb. hope

it grieveth me much : Heb. I have much bitterness

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

TSK: Rut 1:14

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

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

TSK: Rut 1:15

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

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

her gods : Jdg 11:24

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

TSK: Rut 1:16

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

Entreat me not : or, Be not against me

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

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

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

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

TSK: Rut 1:17

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

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

TSK: Rut 1:18

When : Act 21:14

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

TSK: Rut 1:19

all the city : From this it would appear that Naomi was not only well known, but also highly respected at Beth-lehemcaps1 . acaps0 proof that Elimelech was of high consideration at that place. Mat 21:10

Is this Naomi : Isa 23:7; Lam 2:15

TSK: Rut 1:20

Naomi : that is, Pleasant

Mara : that is, Bitter

the Almighty : Gen 17:1, Gen 43:14; Job 5:17, Job 11:7; Rev 1:8, Rev 21:22

dealt : Job 6:4, Job 19:6; Psa 73:14, Psa 88:15; Isa 38:13; Lam. 3:1-20; Heb 12:11

TSK: Rut 1:21

and the : 1Sa 2:7, 1Sa 2:8; Job 1:21

the Lord : Job 10:17, Job 13:26, Job 16:8; Mal 3:5

TSK: Rut 1:22

in the beginning : At the beginning of Spring; for the barley harvest began immediately after the passover, and that festival was held on the 15th of Nisan, corresponding nearly with our March Rth 2:23; Exo 9:31, Exo 9:32; 2Sa 21:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rut 1:11-13

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

Barnes: Rut 1:14

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

Barnes: Rut 1:19

And they said - i. e. the women of Bethlehem said. "They"in the Hebrew is feminine.

Barnes: Rut 1:20

See the margin. Similar allusions to the meaning of names are seen in Gen 27:36; Jer 20:3.

The Almighty - שׁדי shadday (see the Gen 17:1 note). The name "Almighty"is almost unique to the Pentateuch and to the Book of Job. It occurs twice in the Psalms, and four times in the Prophets.

Barnes: Rut 1:21

The Lord hath testified against me - The phrase is very commonly applied to a man who gives witness concerning (usually against) another in a court of justice Exo 20:16; 2Sa 1:16; Isa 3:9. Naomi in the bitterness of her spirit complains that the Lord Himself turned against her, and was bringing her sins up for judgment.

Poole: Rut 1:9

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

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

Poole: Rut 1:11

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

Poole: Rut 1:12

Go your way

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

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

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

Poole: Rut 1:13

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

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

Poole: Rut 1:14

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

Poole: Rut 1:15

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

Poole: Rut 1:16

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

Poole: Rut 1:19

Is this she that formerly lived in so much plenty and honour? Oh how marvellously is her condition changed, that she is returned in this forlorn and desolate condition!

Poole: Rut 1:20

Naomi signifies pleasant or cheerful , or amiable .

Mara signifies bitter or sorrowful .

Poole: Rut 1:21

Full with my husband and sons, and a plentiful estate for our support.

Hath testified against me i.e. hath borne witness, as it were, in judgment, and given sentence against me, and declared my sin by my punishment.

Poole: Rut 1:22

Ver. 22 .

PBC: Rut 1:11

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

Haydock: Rut 1:9

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

Haydock: Rut 1:11

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

Haydock: Rut 1:13

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

Haydock: Rut 1:14

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

Haydock: Rut 1:15

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

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

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

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

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

Haydock: Rut 1:17

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

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

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

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

Haydock: Rut 1:19

That Noemi. This exclamation might proceed either from surprise, or from contempt. (Menochius)

Haydock: Rut 1:20

That is. The explanations are added by St. Jerome. (Haydock) ---

Noemi had formerly a husband and two sons, with great riches, of which she was now deprived. (Worthington)

Haydock: Rut 1:21

Almighty. Hebrew Sadai, ("the self-sufficient) hath afflicted."

Haydock: Rut 1:22

Harvest. About the month of Nisan, or our March (Calmet) and April. (Menochius)

Gill: Rut 1:9

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

that you may find rest; each of you:

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

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

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

Gill: Rut 1:10

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

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

Gill: Rut 1:11

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

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

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

Gill: Rut 1:12

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

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

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

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

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

Gill: Rut 1:13

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

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

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

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

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

Gill: Rut 1:14

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

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

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

Gill: Rut 1:15

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

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

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

Gill: Rut 1:16

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

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

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

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

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

Gill: Rut 1:17

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

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

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.

Gill: Rut 1:19

So they two went until they came to Bethlehem,.... Went on their way directly till they came to it, without lingering or staying by the way, at least not unnecessarily, and not for any time; and they kept together, though Ruth was a younger woman, and could have gone faster, yet she kept company with her ancient mother, and was no doubt very much edified and instructed by her pious conversation; and it seems that they were alone, only they two; for as they had no camels nor asses to ride on, but were obliged to travel on foot, so they had no servants to wait upon them, and assist them in their journey, such were their mean circumstances:

and it came to pass, when they were come to Bethlehem; had entered the city, and were seen by some that formerly had known Naomi, or at least to whom she made herself known:

that all the city was moved about them; the news of their arrival was soon spread throughout the place, and the whole city rang of it; so the Septuagint version, "all the city sounded"; it was all the talk every where, it was in everybody's mouth, that Naomi, who had been so long out of the land, and thought to be dead, and it was not expected she would never return again, was now come; and this drew a great concourse of people in a tumultuous manner, as the word signifies, to see her; and as it may denote a corporeal motion of them, so the inward moving and working of their passions about her; some having pity and compassion on her to see such a change in her person and circumstances; others treating her with scorn and contempt, and upbraiding her for leaving her native place, and not content to share the common affliction of her people, intimating that she was rightly treated for going out of the land at such a time into a strange country; and others were glad to see their old neighbour again, who had always behaved well among them; so the Syriac and Arabic versions, "all the city rejoiced"; many no doubt knew her not, and would be asking questions about her, and others answering them, which is commonly the case of a crowd of people on such an occasion:

and they said, is this Naomi? that is, the women of the place said so, for the word is feminine; and perhaps they were chiefly women that gathered about her, and put this question in a way of admiration; is this Naomi that was so beautiful, and used to look so pleasant and comely, and now so wrinkled and sorrowful, who used to dress so well, and now in so mean an habit! that used to be attended with maidens to wait on her, and now alone! for, as Aben Ezra observes, this shows that Elimelech and Naomi were great personages in Bethlehem formerly, people of rank and figure, or otherwise there would not have been such a concourse of people upon her coming, and such inquiries made and questions put, had she been formerly a poor woman.

Gill: Rut 1:20

And she said, call me not Naomi, call me Mara,.... The one signifying "prosperity", according to Josephus ^m, and the other "grief"; but he is not always correct in his interpretation of Hebrew words, or to be depended on; by this indeed her different states are well enough expressed, and he rightly observes, that she might more justly be called the one than the other; but the words signify, the one "sweet" and pleasant, and the other "bitter", see Exo 15:23, and the reason she gives confirms it:

for the Almighty hath dealt very bitterly with me; had wrote bitter things against her, brought bitter afflictions on her, which were very disagreeable to the flesh, as the loss of her husband, her children, and her substance; see Lam 3:15.

Gill: Rut 1:21

I went out full,.... Of my husband and children, as the Targum; of children and riches, as Aben Ezra and Jarchi; wherefore some Jewish writers blame her and her husband for going abroad at such a time, and ascribe it to a covetous disposition, and an unwillingness to relieve the poor that came to them in their distress, and therefore got out of the way of them, on account of which they were punished, so Jarchi on Rth 1:1, see Jdg 2:15 but this is said without any just cause or reason that appears:

and the Lord hath brought me home again empty: deprived of her husband, children, and substance; she acknowledges the hand of God in it, and seems not to murmur at it, but to submit to it quietly, and bear it patiently:

why then call ye me Naomi; when there is nothing pleasant and agreeable in me, nor in my circumstances:

seeing the Almighty hath testified against me, and the Almighty hath afflicted me? had bore witness that that was not a name suitable for her; or that she had sinned, and had not done what was well pleasing in his sight, as appeared by his afflicting her; she seemed therefore to be humbled under a sense of sin, and to consider afflictions as coming from the Lord on account of it, and submitted to his sovereign will; the affliction she means was the loss of her husband, children, and substance; see Job 10:17.

Gill: Rut 1:22

So Naomi returned,.... Aben, Ezra thinks this is to be understood of her returning at another time; but it is only an observation of the writer of this history, to excite the attention of the reader to this remarkable event, and particularly to what follows:

and Ruth the Moabitess her daughter in law with her, which returned out of the country of Moab; to Bethlehem, the birth place of the Messiah, and who was to spring from her a Gentile; and which, that it might be the more carefully remarked, she is called a Moabitess, and said to return out of the country of Moab:

and they came to Bethlehem in the beginning of barley harvest; which began on the second day of the feast of unleavened bread, on the "sixteenth" of Nisan, which answers to our March, and part of April, when they offered the sheaf of the firstfruits to the Lord, and then, and not till then, might they begin their harvest; see Gill on Lev 23:10; see Gill on Lev 23:14, hence the Targum here is,"they came to Bethlehem at the beginning of the day of the passover, and on that day the children of Israel began to reap the wave sheaf, which was of barley.''So the Egyptians and Phoenicians, near neighbours of the Jews, went about cutting down their barley as soon as the cuckoo was heard, which was the same time of the year; hence the comedian ⁿ calls that bird the king of Egypt and Phoenicia. This circumstance is observed for the sake of the following account in the next chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 1:9

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

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

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

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

NET Notes: Rut 1:10

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

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

NET Notes: Rut 1:11

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

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

NET Notes: Rut 1:12

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

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

NET Notes: Rut 1:13

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

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

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

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

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

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

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

NET Notes: Rut 1:14

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

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

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

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

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

NET Notes: Rut 1:15

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

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

NET Notes: Rut 1:16

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

NET Notes: Rut 1:17

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

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

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

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).

NET Notes: Rut 1:19

¹ tn The suffix “them” appears to be masculine, but it is probably an archaic dual form (E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

³ tn The temporal indicator וַיְהִי (vayÿhi, “and it was”) here introduces a new scene.

⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁵ tn Heb “because of them” (so NASB, NIV, NRSV); CEV “excited to see them.”

⁶ tn Heb “they said,” but the verb form is third person feminine plural, indicating that the women of the village are the subject.

⁷ tn Heb “Is this Naomi?” (so KJV, NASB, NRSV). The question here expresses surprise and delight because of the way Naomi reacts to it (F. W. Bush, Ruth, Esther [WBC], 92).

NET Notes: Rut 1:20

¹ tn Heb “said.” For stylistic reasons the present translation employs “replied” here.

² tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are the addressees.

³ sn The name Naomi means “pleasant.”

⁴ sn The name Mara means “bitter.”

⁵ tn Heb “Shaddai”; traditionally “the Almighty.” The etymology and meaning of this divine name is uncertain. It may be derived from: (1) שָׁדַד (shadad, “to be strong”), cognate to Arabic sdd, meaning “The Strong One” or “Almighty”; (2) שָׁדָה (shadah, “mountain”), cognate to Akkadian shadu, meaning “The Mountain Dweller” or “God of the Mountains”; (3) שָׁדַד (shadad, “to devastate”) and שַׁד (shad, “destroyer”), Akkadian Shedum, meaning “The Destroyer” or “The Malevolent One”; or (4) שֶׁ (she, “who”) plus דִּי (diy, “sufficient”), meaning “The One Who is Sufficient” or “All-Sufficient One” (HALOT 1420-22 s.v. שַׁדַּי, שַׁדָּי). In terms of use, Shaddai (or El Shaddai) is presented as the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he blesses/protects and also takes away life/happiness. In light of Naomi’s emphasis on God’s sovereign, malevolent deprivation of her family, one can understand her use of this name for God. For discussion of this divine name, see T. N. D. Mettinger, In Search of God, 69-72.

⁶ tn Or “caused me to be very bitter”; NAB “has made it very bitter for me.”

NET Notes: Rut 1:21

¹ sn I left here full. That is, with a husband and two sons.

² tn Heb “but empty the Lord has brought me back.” The disjunctive clause structure (vav + adverb + verb + subject) highlights the contrast between her former condition and present situation. Cf. TEV “has brought me back without a thing.”

sn Empty-handed. This statement is highly ironic, for ever-loyal Ruth stands by her side even as she speaks these words. These words reflect Naomi’s perspective, not the narrator’s, for Ruth will eventually prove to be the one who reverses Naomi’s plight and “fills” her “emptiness.” Naomi’s perspective will prove to be inaccurate and the women will later correct Naomi’s faulty view of Ruth’s value (see 4:15).

³ tn The disjunctive clause structure (vav [ו] + subject + verb) here introduces either an attendant circumstance (“when the Lord has opposed me”) or an explanation (“seeing that the Lord has opposed me”).

⁴ tc The LXX reads “humbled me” here, apparently understanding the verb as a Piel (עָנָה, ’anah) from a homonymic root meaning “afflict.” However, עָנָה (“afflict”) never introduces its object with בְּ (bet); when the preposition בְּ is used with this verb, it is always adverbial (“in, with, through”). To defend the LXX reading one would have to eliminate the preposition.

tn Heb “has testified against me” (KJV, ASV both similar); NAB “has pronounced against me.” The idiom עָנַה בִי (’anah viy, “testify against”) is well attested elsewhere in legal settings (see BDB 773 s.v. עָנָה Qal.3.a; HALOT 852 s.v. I ענה qal.2). Naomi uses a legal metaphor and depicts the Lord as testifying against her in court.

⁵ sn The divine name translated Sovereign One is שַׁדַּי (shadday, “Shaddai”). See further the note on this term in Ruth 1:20.

⁶ tn Or “brought disaster upon me”; NIV “brought misfortune (calamity NRSV) upon me”; NLT “has sent such tragedy.”

NET Notes: Rut 1:22

¹ tn Heb “and Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, the one who returned from the region of Moab.”

sn This summarizing statement provides closure to the first part of the story. By highlighting Ruth’s willingness to return with Naomi, it also contrasts sharply with Naomi’s remark about being empty-handed.

² tn The pronoun appears to be third person masculine plural in form, but it is probably an archaic third person dual form (see F. W. Bush, Ruth, Esther [WBC], 94).

³ tn This statement, introduced with a disjunctive structure (vav [ו] + subject + verb) provides closure for the previous scene, while at the same time making a transition to the next scene, which takes place in the barley field. The reference to the harvest also reminds the reader that God has been merciful to his people by replacing the famine with fertility. In the flow of the narrative the question is now, “Will he do the same for Naomi and Ruth?”

sn The barley harvest began in late March. See O. Borowski, Agriculture in Iron Age Israel, 91.

Geneva Bible: Rut 1:9

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

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

Geneva Bible: Rut 1:14

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

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

Geneva Bible: Rut 1:15

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

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

Geneva Bible: Rut 1:19

So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was ^{( h )} moved about them, and they said, [Is] this Naomi?

^{( h )} By which it appears that she was of a great family of good reputation.

Geneva Bible: Rut 1:22

So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of ^{( i )} barley harvest.

^{( i )} Which was in the month of Nisan, that is, part March and part April.

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 1:6-14

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

MHCC: Rut 1:15-18

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

MHCC: Rut 1:19-22

Naomi and Ruth came to Bethlehem. Afflictions will make great and surprising changes in a little time. May God, by his grace, fit us for all such changes, especially the great change!, Naomi signifies " pleasant," or " amiable;" Mara, " bitter," or " bitterness." She was now a woman of a sorrowful spirit. She had come home empty, poor, a widow and childless. But there is a fulness for believers of which they never can be emptied; a good part which shall not be taken from those who have it. The cup of affliction is a " bitter" cup, but she owns that the affliction came from God. It well becomes us to have our hearts humbled under humbling providences. It is not affliction itself, but affliction rightly borne, that does us good.

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.

Matthew Henry: Rut 1:19-22

Naomi and Ruth, after many a weary step (the fatigue of the journey, we may suppose, being somewhat relieved by the good instructions Naomi gave to her proselyte and the good discourse they had together), came at last to Bethlehem. And they came very seasonably, in the beginning of the barley-harvest, which was the first of their harvests, that of wheat following after. Now Naomi's own eyes might convince her of the truth of what she had heard in the country of Moab, that the Lord had visited his people in giving them bread, and Ruth might see this good land in its best state; and now they had opportunity to provide for winter. Our times are in God's hand, both the events and the time of them. Notice is here taken,

I. Of the discomposure of the neighbours upon this occasion (Rth 1:19): All the city was moved about them. Her old acquaintance gathered about her, to enquire concerning her state, and to bid her welcome to Bethlehem again. Or perhaps they were moved about her, lest she should be a charge to the town, she looked so bare. By this it appears that she had formerly lived respectably, else there would not have been so much notice taken of her. If those that have been in a high and prosperous condition break, or fall into poverty or disgrace, their fall is the more remarkable. And they said, Is this Naomi? The women of the city said it, for the word is feminine. Those with whom she had formerly been intimate were surprised to see her in this condition; she was so much broken and altered with her afflictions that they could scarcely believe their own eyes, nor think that this was the same person whom they had formerly seen, so fresh, and fair, and gay: Is this Naomi? So unlike is the rose when it is withered to what it was when it was blooming. What a poor figure does Naomi make now, compared with what she made in her prosperity! If any asked this question in contempt, upbraiding her with her miseries ("is this she that could not be content to fare as her neighbours did, but must ramble to a strange country? see what she has got by it!"), their temper was very base and sordid. Nothing more barbarous than to triumph over those that are fallen. But we may suppose that the generality asked it in compassion and commiseration: "Is this she that lived so plentifully, and kept so good a house, and was so charitable to the poor? How has the gold become dim! "Those that had seen the magnificence of the first temple wept when they saw the meanness of the second; so these here. Note, Afflictions will make great and surprising changes in a little time. When we see how sickness and old age alter people, change their countenance and temper, we may think of what the Bethlehemites said: " Is this Naomi? One would not take it to be the same person."God, by his grace, fit us for all such changes, especially the great change!

II. Of the composure of Naomi's spirit. If some upbraided her with her poverty, she was not moved against them, as she would have been if she had been poor and proud; but, with a great deal of pious patience, bore that and all the other melancholy effects of her affliction (Rth 1:20, Rth 1:21): Call me not Naomi, call me Mara, etc. " Naomi signifies pleasant or amiable; but all my pleasant things are laid waste; call me Mara, bitter or bitterness, for I am now a woman of a sorrowful spirit."Thus does she bring her mind to her condition, which we all ought to do when our condition is not in every thing to our mind. Observe,

1. The change of her state, and how it is described, with a pious regard to the divine providence, and without any passionate murmurings or complaints. (1.) It was a very sad and melancholy change. She went out full; so she thought herself when she had her husband with her and two sons. Much of the fulness of our comfort in this world arises from agreeable relations. But she now came home again empty, a widow and childless, and probably had sold her goods, and of all the effects she took with her brought home no more than the clothes on her back. So uncertain is all that which we call fulness in the creature, 1Sa 2:5. Even in the fulness of that sufficiency we may be in straits. But there is a fulness, a spiritual and divine fulness, which we can never be emptied of, a good part which shall not be taken from those that have it. (2.) She acknowledges the hand of God, his mighty hand, in the affliction. "It is the Lord that has brought me home again empty; it is the Almighty that has afflicted me."Note, Nothing conduces more to satisfy a gracious soul under an affliction than the consideration of the hand of God in it. It is the Lord, 1Sa 3:18; Job 1:21. Especially to consider that he who afflicts us is Shaddai, the Almighty, with whom it is folly to contend and to whom it is our duty and interest to submit. It is that name of God by which he enters into covenant with his people: I am God Almighty, God All-sufficient, Gen 17:1. He afflicts as a God in covenant, and his all-sufficiency may be our support and supply under all our afflictions. He that empties us of the creature knows how to fill us with himself. (3.) She speaks very feelingly of the impression which the affliction had made upon her: He has dealt very bitterly with me. The cup of affliction is a bitter cup, and even that which afterwards yields the peaceable fruit of righteousness, yet, for the present, is not joyous, but grievous, Heb 12:11. Job complains, Thou writest bitter things against me, Job 13:26. (4.) She owns the affliction to come from God as a controversy: The Lord hath testified against me. Note, When God corrects us he testifies against us and contends with us (Job 10:17), intimating that he is displeased with us. Every rod has a voice, the voice of a witness.

2. The compliance of her spirit with this change: " Call me not Naomi, for I am no more pleasant, either to myself or to my friends; but call me Mara, a name more agreeable to my present state."Many that are debased and impoverished yet affect to be called by the empty names and titles of honour they have formerly enjoyed. Naomi did not so. Her humility regards not a glorious name in a dejected state. If God deal bitterly with her, she will accommodate herself to the dispensation, and is willing to be called Mara, bitter. Note, It well becomes us to have our hearts humbled under humbling providences. When our condition is brought down our spirits should be brought down with it. And then our troubles are sanctified to us when we thus comport with them; for it is not an affliction itself, but an affliction rightly borne, that does us good. Perdidisti tot mala, si nondum misera esse didicisti - So many calamities have been lost upon you if you have not yet learned how to suffer. Sen. ad Helv. Tribulation works patience.

Keil-Delitzsch: Rut 1:8-10

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

Keil-Delitzsch: Rut 1:11-13

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

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

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

Keil-Delitzsch: Rut 1:14

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

Keil-Delitzsch: Rut 1:15-17

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

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

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

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.

Keil-Delitzsch: Rut 1:19-22

So they two went until they came to Bethlehem. When they arrived, thewhole town was in commotion on their account ( תּהם , imperf. Niph . of הוּם , as in 1Sa 4:5; 1Ki 1:45). They said, "Is this Naomi?" The subject to תּאמרנה is the inhabitants of the town,but chiefly the female portion of the inhabitants, who were the mostexcited at Naomi's return. This is the simplest way of explaining the use ofthe feminine in the verbs תּאמרנה and תּקראנה . In thesewords there was an expression of amazement, not so much at the fact thatNaomi was still alive, and had come back again, as at her returning in somournful a condition, as a solitary widow, without either husband or sons;for she replied (Rth 1:20), " Call me not Naomi (i.e., gracious), but Marah "(thebitter one), i.e., one who has experienced bitterness, " for the Almighty has made it very bitter to me. I, I went away full, and Jehovah has made me come back again empty. Why do ye call me Naomi, since Jehovah testifies against me, and the Almighty has afflicted me? " Full ," i.e., rich, not in money and property,but in the possession of a husband and two sons; a rich mother, but nowdeprived of all that makes a mother's heart rich, bereft of both husband andsons. " Testified against me, "by word and deed (as in Exo 20:16; 2Sa 1:16). The rendering " He hath humbled me "(lxx, Vulg ., Bertheau , etc.) isincorrect, as ענה with בּ and the construct state simply meansto trouble one's self with anything (Ecc 1:13), which is altogetherunsuitable here. - With Rth 1:22 the account of the return of Naomi and herdaughter-in-law is brought to a close, and the statement that " they came toBethlehem in the time of the barley harvest "opens at the same time theway for the further course of the history. השּׁבה is pointed asa third pers. perf. with the article in a relative sense, as in Rth 2:6 and Rth 4:3. Here and at Rth 2:6 it applies to Ruth; but in Rth 4:3 to Naomi. המּה , the masculine, is used here, as it frequently is, for the feminine הנּה , as being the more common gender. The harvest, as awhole, commenced with the barley harvest (see at Lev 23:10-11).

Constable: Rut 1:1-22

I. NAOMI'S PREDICAMENT ch. 1

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

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

A Naomi too old to conceive (ch. 1)

B The possible redeemer introduced (2:1)

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

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

E Boaz comes from Bethlehem (2:4)

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

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

H Naomi blesses Boaz (2:19)

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

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

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

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

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

H' Boaz blesses Ruth (3:10)

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

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

E' Boaz goes to Bethlehem (4:1)

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

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

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

A' Naomi receives a son (4:17)

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

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

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

A Famine (v. 1)

B Emigration from Bethlehem (v. 1)

C Naomi = pleasant (v. 2-5)

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

E Naomi's speech (v. 8)

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

G All weep loudly (v. 9)

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

G' All weep loudly (v. 14)

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

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

D' Entering Bethlehem from Moab (v. 19)

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

B' Immigration to Bethlehem (v. 22)

A' Barley harvest (v. 22)

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

Constable: Rut 1:6-14

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

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

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

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

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

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

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

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

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

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

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

Constable: Rut 1:15-18

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

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

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

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

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

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

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

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

Constable: Rut 1:19-21

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

Naomi had experienced both blessing and loss since she had left Bethlehem. When she returned home she chose to emphasize her hardships. She had forgotten God's faithfulness and His promises to bless all Israel (Gen. 12:1-3, 7), her tribe in particular (Gen. 49:8-12), and all the godly in Israel (Deut. 5:7-10). But her emptiness (v. 21) was only temporary. Her pessimism contrasts with Ruth's optimism (vv. 16-18).

"In Israel, names were not just labels of individuality but descriptions of inner character which in turn were presumed to influence the person's conduct. . . . Recall Jacob (schemer'; Gen. 27:36); Nabal (fool'; 1 Sam. 25:25); Jesus (savior'; Matt. 1:21). Similarly, to receive a new name signified a change in character and destiny (i.e., Abram to Abraham, Gen. 17:5-8; Jacob to Israel, Gen. 32:29 [Eng. 28]; Simon to Peter, Matt. 16:17-18; Saul to Paul, Acts 19:9)."⁴⁰

Constable: Rut 1:22

E. Hope for the future 1:22

This summary sentence not only concludes chapter 1 but also prepares the reader for the remaining scenes of the story. Naomi had left Bethlehem pleasant (Heb. na'em) but returned bitter (v. 20). She had left with Elimelech, one source of blessing in her life, but returned with Ruth who would become another source of blessing for her. She had left during a famine, but she returned to Bethlehem (lit. house of bread, the place of blessing) at the beginning of harvest.

Throughout the book the writer frequently referred to Ruth as "Ruth the Moabitess" (1:22; 2:2, 6, 21; 4:5, 10). This is one way in which he drew attention to the fact that God used even a non-Israelite, from an enemy nation, to bring blessing to Israel. The key to her being this source of blessing emerges in the first chapter. It was her faith in Yahweh and her commitment to His people. Throughout human history this has always been the key to God's using people as His channels of blessing. It is not their origins or backgrounds but their faith in and commitment to Yahweh that make them usable.

Guzik: Rut 1:1-22

Ruth 1 - Ruth's Journey

A. Background: Elimelech and his sons.

1. (1) A sojourn in Moab.

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

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

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

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

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

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

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

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

2. (2-5) Tragedy in Moab.

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

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

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

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

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

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

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

B. The return to Judah.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

7. (22) So Naomi returned . . .

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

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

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

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

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

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

Introduction / Outline

JFB: Ruth (Book Introduction)

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

JFB: Ruth (Outline)

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

TSK: Ruth (Book Introduction)

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

TSK: Ruth 1 (Chapter Introduction)

Overview

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

Poole: Ruth 1 (Chapter Introduction)

CHAPTER 1

MHCC: Ruth (Book Introduction)

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

MHCC: Ruth 1 (Chapter Introduction)

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

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

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

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

Matthew Henry: Ruth (Book Introduction)

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

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

Matthew Henry: Ruth 1 (Chapter Introduction)

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

Constable: Ruth (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

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

Scope

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

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

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

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

Message⁹

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Ruth (Outline)

Outline

I. Naomi's predicament ch. 1

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

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

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

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

E. Hope for the future 1:22

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

A. The plan to obtain food ch. 2

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

2. The maidservant of Boaz 2:8-13

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

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

B. The plan to obtain rest ch. 3

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

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

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

III. God's provision ch. 4

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

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

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

D. The genealogical appendix 4:18-22

Constable: Ruth

Ruth

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ruth (Book Introduction)

INTRODUCTION.

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

Gill: Ruth (Book Introduction)

INTRODUCTION TO RUTH

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

Gill: Ruth 1 (Chapter Introduction)

INTRODUCTION TO RUTH 1

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