Ruth 1
OGCINTRODUCTION TO RUTH
The book of Ruth is tucked into the Canon of the Old Testament in a spot where it is like a breath of fresh air in a room which has become heavy with strong odors. The spirit of the book of Judges is one of violence and struggle, and although there are notes of sadness and conflict in the book of Ruth, it is overall a love story. Its message is one of beauty, setting the stage for the account of the tender love of Hannah, the mother of Samuel.
NAME
The Hebrew word for Ruth is pronounced much the same as the English word. It means comrade, companion, or neighbor. The word is found in Exodus 11:2 in a common setting. The name has come down through the Greek translations of the pre-Christian era, through the Latin translations of the fourth century, A.D., and finds its way into the modern English versions. The book receives its name from the principal character, the Moabitess who became the ancestress of the Christ.
PLACE IN THE CANON
In the later Hebrew arrangement of the Bible, the book of Ruth stands second among the five scrolls called the Megilloth. In the ancient Hebrew Bibles, Judges and Ruth were closely united as is evidenced by the testimony of Josephus, Melito of Sardis, Origen, and Jerome. When the translation of the Bible was made into the Greek, some two hundred years before Christ, Ruth was placed among the historical books. In later times the Jews placed the book among the other writings, called the Hagiographa or Kethubhim.
AUTHOR
The fact that it has been closely associated with the book of Judges has lent emphasis to the view that the book was probably written by the same man who wrote Judges. Ancient Jewish and Christian tradition has pointed to Samuel as the author, Some modern commentators, such as Robert Pfeiffer in his Introduction to the Old Testament (page 717), declare that this view is no longer tenable. A. S. Geden feels that a post-exilic date (about 400 B.C.) seems to be a preferable time for its being written.
Even some very conservative Christian writers such as Merrill Unger (Introductory Guide to the Old Testament, page 384) take the position that the author of the work is unknown, They admit that the Babylonian Talmud ascribes the book to Samuel, but they hold that this is not likely.
The Babylonian Talmud (Baba Bathra, 14 b) says Samuel wrote the book. Matthew Henry in his introductory materials to his comments on the book of Samuel wrote it is probable that Samuel was the penman of it. Since history knows no other authors, Samuel should be regarded as the writer of the book of Ruth.
DATE
David was the youngest of the eight sons of Jesse. If we place his birth in the fiftieth year of his father’s life, Jesse would have been born in the first year of the Philistine oppression, or forty-eight years after the death of Gideon. It is quite possible that Jesse may also have been a younger son of Obed and born in the fiftieth year of his father’s life. If so, the birth of Obed would fall in the last years of Gideon or about 1150 B.C.
The last event mentioned in the book is the birth of David. David began to reign at 1010 B.C., but he was a very popular man in Israel before his death. He had been anointed by Samuel (1 Samuel 16:1). Early in his career he slew the giant Goliath and became a constant dependent in the court of Saul (1 Samuel 17). The fact that he was well known as a soldier and popular in Israel would be reason enough for writing the story of his ancestry.
Samuel died before David became king, and the book must have been written prior to Samuel’s death. The death of Samuel is recorded in 1 Samuel 25:1. A date of 1015 B.C. is probably the best suggestion one can make for the time of writing.
PURPOSE
The purpose of the book of Ruth is to give a biographical sketch of the righteous ancestors of David, the man destined to be Israel’s second king. Through the years the book has given an insight into the history of pious people of the era and encouraged faithful Christian living by their good example. The loving concern of Naomi for her daughters-in-law has inspired many of the mothers of Israel to take good care of their families and to encourage action which will produce the best benefits for all concerned. The devotion of Ruth has been an ideal for married couples through the years, and a song based on her statement of faith is quite often heard in a wedding ceremony. Although Ruth’s statement was not made to her husband, her love for a member of his family was the kind of love which must undergird solid, Christian homes.
PLAN
The book is planned as a straightforward historical narrative. There are no poetic passages, and the work is presented in good Hebrew prose, The story flows naturally along and reaches its conclusion in an orderly fashion, It has all the earmarks of historical narrative.
OUTLINE
The following outline is quite usually given for this short narrative. It contains all the major details of the book and presents them in a fashion which is easy to remember. It should be committed to memory by the Bible student.
I.
Ruth comes to Bethlehem (chapter 1)
A.
Introduction (Rth 1:1-7)
B.
Ruth’s determination to remain with Naomi (Rth 1:8-18)
C.
The arrival in Bethlehem (Rth 1:19-22)
II.
Ruth meets Boaz (chapter 2)
A.
Ruth gleans in the fields (Rth 2:1-7)
B.
The kindness of Boaz (Rth 2:8-16)
C.
Ruth returns to Naomi (Rth 2:17-23)
III.
Ruth appeals to Boaz (chapter 3)
A.
Naomi’s advice (Rth 3:1-5)
B.
Ruth speaks to Boaz (Rth 3:6-13)
C.
Ruth returns to Naomi (Rth 3:14-18)
IV.
Ruth marries Boaz (chapter 4)
A.
The kinsman approached (Rth 4:1-8)
B.
Boaz takes Ruth (Rth 4:9-12)
C.
Ruth bears a son (Rth 4:13-17)
D.
The ancestry of David (Rth 4:18-22)
INDEPENDENCE
Although the book of Ruth is very closely associated with the book of Judges, it is not an appendix to that book. It is a small independent work. It resembles the two appendices of the book of Judges only so far as the incidents recorded in it fall within the period of the Judges. It has a thoroughly distinctive character both in form and content and has nothing in common with the book of Judges to make it inseparable. It differs essentially in substance and design from the book of Judges and its two appendices. As far as history is concerned, the contents of the book pass beyond the time of the Judges. The author plainly shows his intention was not only to give a picture of the family life of pious Israelites in the time of the judges but to give a biographical sketch of the pious ancestors of David, the hero of Israel.
OUTLINE OF RUTH
I.
Ruth Comes to Bethlehem, Chapter One
This section tells how Ruth, the Moabitess, a daughter-in-law of the Bethlehemite Elimelech, of the family of Judah, who had emigrated with his wife and his two sons into the land of Moab on account of a famine, left father and mother, fatherland and kindred, after the death of her husband. Out of childlike affection to her Israelitish mother-in-law, Naomi, whose husband had also died in the land of Moab, Ruth went to Judah, to take refuge under the wings of the God of Israel.
A.
Introduction to the life and times of Ruth, Rth 1:1-7
B.
Ruth’s determination to remain with Naomi, Rth 1:8-18
C.
Ruth’s arrival in Bethlehem, Rth 1:19-22
II.
Ruth Meets Boaz, Chapter Two
After Ruth arrived in Bethlehem, she went to glean ears of grain in the field of a wealthy man, Boaz, a near relative of Elimelech.
A.
Ruth gleans in the fields, Rth 2:1-7
B.
The kindness of Boaz, Rth 2:8-16
C.
Ruth returns to Naomi, Rth 2:17-23
III.
Ruth’s Appeal to Boaz, Chapter Three
Under the Mosaic dispensation, a man was obligated to marry his brother’s widow, if the widow had no children by her first marriage. In keeping with this law, Boaz was the nearest willing kinsman of the deceased husband of Ruth, Mahlon. Ruth reminded Boaz of this sacred obligation.
A.
Naomi’s advice to Ruth, Rth 3:1-5
B.
Ruth speaks to Boaz, Rth 3:6-13
C.
Ruth returns to Naomi, Rth 3:15-18
IV.
Ruth Marries Boaz, Chapter Four
Boaz did marry Ruth, according to the custom of the Levirate marriage; and they were blessed with a son named Obed. This Obed was the grandfather of David, with whose genealogy the book closes.
A.
The near kinsman approached, Rth 4:1-8
B.
Boaz marries Ruth, Rth 4:9-12
C.
Ruth bears a son, Rth 4:13-17
D.
The ancestry of David, Rth 4:18-22
EPILOGUE
The books of Joshua, Judges, and Ruth were not written merely to tell the story of what happened in the years covered by the narrative. If this were so, the story would be very incomplete. Many more details should have been given in order to give the reader a full perspective of the era. Neither were the books written to tell a life story of the heroes and heroines of the period. The book of Ruth would be especially incomplete in this regard. Her story is not told completely at all. Many questions are left unanswered. How did Ruth die? How long did she live? Where was she buried? Nothing is said about these details of her life at all. Ruth fits in between the books of Judges and Samuel like a bone in a socket, Probably the events which are recorded in these four Chapter s occurred during the time of Gideon. The final verses of the book reach down to the time of David. Hence, the book reaches back into the middle of the time of the Judges and reaches far down into the time of Samuel. Israel gloried in David. He was not only a man after God’s own heart, but he was a man who captured the hearts of the people. They sang of him. They ascribed more honor to him than they did to their first king, King Saul.
The people gloried in the house of David. His house was to be established forever. As long as there was a throne on which a king might sit in Jerusalem, there was a man from the loins of David to sit on that throne. Like the woman from Tekoah, they looked to David as an angel of God (2 Samuel 14:17).
David captured the city of the Jebusites. The narrative in the book of Judges makes a last mention of this city with a note of despair and contempt. The city was in the hands of the Jebusites, and a Levite from the north passed the city by in scorn and fear. He would rather spend the night in a nearby hamlet of Benjamin than to risk his life and reputation by stopping in the wicked city of the Canaanites. Although this Levite met a terrible fate at the hand of wicked Israelites, his attitude nevertheless reflects the disdain which the men of the time felt for the city now known as the Holy City. When David took Jerusalem from the Jebusites, he made it his capital. From this central location, he ruled for thirty-three years of his life, and in it he firmly established the throne of Solomon, his heir and succcessor. With pride, the people came to refer to Jerusalem as the City of David. Bethlehem, Ruth’s adopted home, was the home of David. Centuries later, wise men from the East journeyed through the streets of the town in search of Him whom they called the king of the Jews. Bringing treasures and gifts of distinction, these strange visitors symbolize the adoration of wise men of all ages from all countries. On the hills where David must have practiced the use of his sling, shepherds sat as they heard the angels sing. The Son of God was born where Ruth gave birth to Obed. The history of these three booksJoshua, Judges, and Ruthis only a brief part of the total account of God’s dealings with men. It is a part of His Story, the story of redemption. The love story of Ruth couched in the setting of the time when Israel had no king is but a dim reflection of the love story of God who so loved the world that He gave His only begotten Son that whosoever believeth on Him should not perish but have everlasting life.
In similar fashion, the story of Joshua’s leading the people into the Promised Land of Canaan is typical of the great Saviour who will eventually lead His people into the promised land of heaven. The story of Joshua is so suggestive of the final triumphal entry of God’s people into eternal rest that the pages of the book of Hebrews are in part a rather full exposition of this analogy, In fact, the translators of the King James Version use the names of Jesus and Joshua interchangeably in Hebrews 4:8, The Authorized Version reads as follows: For if Jesus had given them rest, God would not speak later of another day. The American Standard Version changes the word Jesus to Joshua. Joshua’s name in Greek is the same as the Greek for the English name, Jesus. Joshua gave the people of Israel rest by leading them into the land of Canaan. Jesus will give His faithful followers rest when He comes back to welcome them into the kingdom prepared for them from the foundation of the world.
All through these historical books of Joshua, Judges, and Ruth the modern-day reader is constantly finding issues which are relevant to his own times. Answers to some of his problems are found in his reflections over the causes and results of events recorded in this part of the Bible. At the same time, his eyes are lifted over the horizon of the hills of Judea to see the coming of the Christ. Even beyond these hills, his vision is directed to anticipate the time when the son of David comes again. The end of the story of Joshua, Judges, and Ruth has not yet been written.
BIBLIOGRAPHY
Blaikie, William G. The Book of Joshua (The Expositor’s Bible). New York, A. C. Armstrong and Son, 1893.
Bossenbroek, Edward. Old Testament Studies. Grand Rapids, Michigan, Baker Book House, 1961.
Edersheim, Alfred. The Bible History (Old Testament), Volume III. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1949.
Ellicott, Charles John. An Old Testament Commentary for English Readers: Deuteronomy-Samuel. London, Cassell and Company, 1897.
Halley, Henry H. Bible Handbook. Grand Rapids, Michigan, Zondervan Publishing House, I960.
Hastings, James. The Great Texts of the Bible. Edinburg, T. and T. Clark, 1944.
Henry, Matthew. Commentary on the Whole Bible: Joshua to Esther (Volume II). New York, Fleming H. Revell Company, n. d.
Hill, John L, From Joshua to David, Nashville, Tennessee, The Sunday School Board of the Southern Baptist Convention, 1934.
Huffman, J, A, A Guide to the Study of the Old and New Testaments, Winona Lake, Indiana, The Standard Press, 1926.
Jamieson, Robert, et al. A Commentary on the Old and New Testaments, Grand Rapids, Michigan, Zondervan Publishing House, n, d.
Kaufman, Jecheskel. The Biblical Account of the Conquest of Palestine. Jerusalem, Magnes Press, Hebrew University, 1953.
Keil, C. F. and F. Delitzsch. Biblical Commentary on the Old Testament: Joshua, Judges, and Ruth, Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1950 (Reprint).
Lewittes, Mordecai H. Heroes of Jewish History, Volume II (from Joshua to Jeremiah). New York, Hebrew Publishing Company, 1953.
Lias, J. J. The Cambridge Bible: The Book of Judges, Cambridge, England, The University Press, 1896.
Maclaren, Alexander, Expositions of Holy Scripture: Deuteronomy-First Samuel. New York, Eaton and Mains, n. d.
Maclear, G. F. The Cambridge Bible: The Book of Joshua, Cambridge, England. The University Press, 1899.
Marchant, F. G, Homiletical Commentary: Joshua-Samuel (3 Vol.) New York, Funk and Wagnalls, 1892.
Marsten, Sir Charles. The Bible Comes Alive. London, Eyre and Spottis-woode, 1947.
Matheson, George, Representative Women of the Bible. New York, George H. Doran Company, 1907.
Maus, Cynthia P. The Old Testament and the Fine Arts. New York, Harper and Brothers, 1954.
McGarvey, J. W. Lands of the Bible. Cincinnati, The Standard Publishing Company, 1880.
McKenzie, John L. The World of the Judges. Englewood Cliffs, New Jersey, Prentice-Hall, 1966.
Moore, George F. A Critical and Exegetical Commentary on Judges (I.C.C). New York, C. Scribner’s Sons, 1895.
Moorehouse, Henry. Ruth, the Moabitess. Chicago, F. H. Revell Comany, 1881.
Newman, John P. From Dan to Beersheba. New York, Hunt and Eaton, 1892.
Parker, Joseph. The People’s Bible: Joshua-Samuel, (2 Vol.). New York, Funk and Wagnalls, n. d.
Pieters, Albertus. Notes on Old Testament History, Volume II. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1950.
Rand McNally Historical Atlas of the Holy Land. Chicago, Rand McNally and Company, 1938.
Robinson, George L. Leaders of Israel. Grand Rapids, Michigan, Baker Book House, 1955.
Thompson, J. A. Archaeology and the Old Testament. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1959.
Thompson, J. A. The Bible and Archaeology. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1962.
Unger, M, F, Introductory Guide to the Old Testament, Grand Rapids, Michigan, Zondervan Publishing House, 1951.
Unger’s Bible Dictionary, Chicago, Moody Press, 1957.
A DIGEST OF CHAPTER 1
Ten tragic years in Moab. Naomi with Elimelech, her husband, and her two sons, Mahlon and Chilion, left Bethlehem-judah when the famine in the land was so severe that they were unable to maintain themselves any longer in Israel. As the Scripture says, they dwelt there about ten years. In that time Elimelech died. Mahlon and Chilion married, Chilion to Orpah and Mahlon to Ruth. Both Mahlon and Chilion died, thus Naomi was left alone with her two widowed daughters-in-law.
Orpah left behind in Moab. Naomi was determined to return to the home she had left in Israel at Bethlehem-judah. She encouraged both her daughters-in-law to remain in Moab. Orpah decided this was best for her and kissed Naomi, parting from her.
Ruth and Naomi return to Bethlehem. Ruth’s famous articulation of her decision has been an encouragement to many, especially to a man and his wife when they exchange their vows. The two widowed women thus made their lonely way across Jordan to the west and came to Naomi’s home in Bethlehem-judah. There was a love between them which made them inseparable.
LESSONS FOR LEARNING
No bread in the house of bread. Bethlehem means house of bread. There was a famine in the land, and there was no bread in the house of bread. Life’s situations are often similar to this. The title of a place or a person may belie the truth of the matter. Professors are not always possessors is a proverbial statement. They may profess truth but not possess truth. Kings are not always rulers. They may be ruled by vile passions. Churches are not always filled with people who are called out, the root meaning of ecclesia. It is ironic that people living in the place signifying the house of bread had to flee to a foreign country in order to find something to eat.
Thy God shall be my God. Ruth had found more in Naomi than a concerned and conscientious mother-in-law. By her association with Elimelech’s family, especially her marriage to Mahlon, she had come to the point where she was willing to leave her family, her people, and her pagan gods. When such firm foundations are laid for marriage and family life, all around is happiness.
Call me Mara. When Naomi came home to Beth-lehem-judah, many older members of the community remembered her and welcomed her back. Since she came home alonewidowed and without sonsthey asked if it really were Naomi. It was hard to believe that she had suffered such losses. In answer she replied, Call me not Naomi, call me Mara. The Hebrew word, Mara, means bitter. She felt God had dealt bitterly with her. A similar fate may await many Christians, but all need to remember that the child whom a father loves he chastens. Even though we may feel God has dealt bitterly with us, we should praise His holy name.
TEN QUESTIONS ON CHAPTER 1
Where was Naomi’s home in Israel?
What was the name of Naomi’s husband?
What were the names of the two sons of Naomi?
What were the names of the two women of Moab whom Naomi’s sons married?
How long was Naomi in Moab?
Did Orpah return to Bethlehem with Naomi?
What is the meaning of the word Naomi?
What name did Naomi ask the people of Bethlehem to call her?
What is the meaning of the word Mara?
What time of year was it when Naomi returned to Bethlehem?
Ruth 1:1-7
Ruth Comes to Bethlehem Rth 1:1-22
Introduction to the Life and Times of Rth 1:1-7
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 Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons. 2 And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there. 3 And Elimelech Naomi’s husband died; and she was left, and her two sons. 4 And they took them 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. 5 And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband. 6 Then she arose with her daughters-in-law, that she might return from the country of Moab: for she had heard in the country of Moab how that the Lord had visited his people in giving them bread. 7 Wherefore she went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return unto the land of Judah.
*1.
What time is described in ?Rth 1:1*
Ruth is attached to other well-known events by the definite statement in the days when judges judged. It is assigned to the period of the judges generally. A famine in the land, i.e., in the land of Israel and not merely in the neighborhood of Bethlehem is the import of a second introductory statement. The time of this famine cannot be determined with certainty, although it seems very natural to connect it with the devastation of the land by the Midianites (Judges 6); and there are several things which favor this. For example, giving consideration to the marriages mentioned in the last chapter, the events are pushed back to the middle of the period of the judges, and no period fits better than the period of Gideon.
*2.
Do the names of the characters explain the narrative? Rth 1:2*
(1) Elimelech, God is King; (2) Naomi, the gracious; (3) Mahlon, the weakly; and (4) Chilion, pining are genuine Hebrew names; whereas the names of the Moabitish women, Orpah and Ruth, who were married to Elimelech’s sons, cannot be satisfactorily explained from the Hebrew. The meaning given to Orpah, turning back, is very arbitrary; and the derivation of Ruth from a word for a friend, is quite uncertain. According to Rth 4:10, Ruth was the wife of the elder son, Mahlon. The names do not really explain the narrative. They are genuine names; and if any further information is gathered from them, it is coincidental to the real historical message of the narrative.
*3.
Why were they called Ephrathites? Rth 1:2*
They were residents of Bethlehem; and the old name for Bethlehem was Ephratha, as Queen City was for Cincinnati. The name appears again and again as a reference to Bethlehem. Micah speaks of Bethlehem Ephratha (Micah 5:2). An explanation of the meaning of the name is given in the account of the death of Benjamin near this spot. As the record says: Rachel died and was buried on the way to Ephrath (the same is Bethlehem) (Genesis 35:19).
*4.
What was the route from Bethlehem to Moab? Rth 1:2 b*
They might have gone over the Jordan River around the north end of the Dead Sea or through the Negeb around the south end of the Dead Sea. Since no mention is made of their taking a boat across the Dead Sea, it was not likely that this was their means of making the journey. A trip around the south end would lead them through an area which was very hot and arid, and it is reasonable to doubt their going this way. By going around the north end of the Dead Sea, they would have entered rather quickly into the territory where they would be among members of the tribe of Judah, and it is best to think of their going in this direction.
*5.
What was the danger of this move to Elimelech’s sons? Rth 1:4*
He was taking his family into a pagan country. The young men were of marriageable age, and there was a danger of their marrying pagan wives. This they did. Under usual circumstances these wives would have a great influence upon the young men, running almost always to the point of leading them away from the faith of their parents. In fact such was so often the case that God forbade the Israelites to marry among the Canaanite people into whose midst they came.
*6.
How long did they sojourn there? Rth 1:4*
They were in Moab long enough for the boys to mature, marry, and expire. All of this occurred in about ten years. Since all these events occurred in such a short span of time and turned out to be very tragic, Naomi said God had dealt bitterly with her and afflicted her (Rth 1:20-21). These ten years were very significant; and although they were rather few in number, they must have dragged slowly by for the lonely Naomi.
Why was there a famine in Judah and not in Moab? Rth 1:6
If the famine were inflicted by the Midianites, Moab would not have been affected. The terrain of the two areas was not particularly different. The latitude of Moab and Judah was almost the same, the two areas being parallel and directly across the Dead Sea from each other. Since the Moabites were not a part of the commonwealth of Israel, the Midianites would have little reason to attack them. The Midianites were sent as a plague against the Israelites, who had turned their backs on God.
*8.
Why did the daughters-in-law start to return with Naomi? Rth 1:7*
They were somewhat obligated to care for their aged relative. More than this, they were attracted to the Israelite way of life. In addition, any change of scenery may have been welcome to them. Normally young people are of an adventurous spirit, and it would be a new experience for them. The trip from Moab to Judah must have been emotion-packed, as Ruth and Orpah were leaving families behind; but it also was filled with anticipation as the young women especially looked forward to a new phase of their lives.
Ruth 1:8-18
Ruth’s Determination to Remain With Naomi Rth 1:8-18
8 And Naomi said unto her two daughters-in-law, Go return each to her mother’s house: the Lord deal kindly with you, as ye have dealt with the dead, and with me. 9 The Lord grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept. 10 And they said unto her, Surely we will return with thee unto thy people. 11 And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands? 12 Turn again, my daughters, go your way; for I am too old to have a husband. If I should say, I have hope, if I should have a husband also tonight, and should also bear sons; 13 Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the Lord is gone out against me. 14 And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law; but Ruth clave unto her. 15 And she said, Behold thy sister-in-law is gone back unto her people, and unto her gods: return thou after thy sister-in-law. 16 And Ruth said, Entreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17 Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me. 18 When she saw that she was steadfastly minded to go with her, then she left speaking unto her.
*9.
Why did Naomi ask each of her daughters-in-law to return to her mother’s house? Rth 1:8*
They would need the maternal protection since their husbands were dead. By referring to the mother’s house instead of the father’s house, Naomi may have indicated the girls were without fathers. If so, they had suffered tragic losses in the early deaths not only of their husbands, but also of their fathers. Even if the fathers were alive, Naomi may have mentioned the mothers on account of the close ties of the women with their mothers.
*10.
What kind of wives had Orpah and Ruth been? Rth 1:8*
They had been kind, good, and loving. No reason is given to the Bible student to believe the suggestion of their being wicked women and occasioning the deaths of their husbands. Some believe judah received this kind of impression from the associations of his sons with Tamar and thus procrastinated in giving his youngest son to her as her husband. Still more believe Onan was possessed of this same fear of Tamar. The Bible narrative is clear, however, in attributing the death of both Er and Onan to their own wickedness (Genesis 38:7; Genesis 38:9). Judah’s procrastination in giving Shelah to Tamar as her husband should rather be attributed to his being dilatory. Certainly nothing in the account of the lives of Ruth and Orpah suggest their being wicked and occasioning the deaths of their husbands, Mahlon and Chilion. All of the record of their lives is good.
*11.
What is the meaning of the remark about the hand of the Lord? Rth 1:13*
Naomi felt the losses were punishment from God. Most people quickly jump to the same conclusion when they suffer losses. Job’s friends accused him of doing evil and thus receiving punishment from the hand of God. The Apostles thought the man born blind must have sinned and received his blindness as a punishment from God (John 9:1 ff.). Since Naomi had lost her husband and her two sons after having fled from their home on account of a famine, she believed God was against her.
*12.
Why did Ruth wish to return with Naomi? Rth 1:16*
Naomi had simply the earthly prosperity of her daughter-in-law in her mind. With Ruth, however, it was evidently not merely strong affection and attachment by which she felt herself drawn to her mother-in-law. She wished to live and die with her. There was a leaning of her heart towards the God of Israel and His laws, of which she herself was probably not yet fully conscious. She had acquired this faith in her married relation, It was her earnest wish never to be separated from Naomi and her God.
*13.
From where did Ruth obtain her power of expression? Rth 1:16-17*
She had been accustomed to hearing similar expressions of love and devotion from her new family. Some may think her expression was inspired of the Holy Spirit. God must have been pleased with her statement of her faith and desire, but nothing in the narrative suggests Ruth’s being overpowered by the Spirit of God and enabled to give an expression beyond what was natural to her. Her pleasant associations with Mahlon and his family brought these thoughts to her mind.
*14.
What was the effect of the intermarriage on the two young women? Rth 1:17-18*
They had been brought out of idolatry. Orpah was not as devoted as Ruth, but she had at least begun to find her way out of the pagan society in which she had been reared. Ruth’s faith was deep enough to cause her to leave her family behind, to go out of her native country into a strange land, and to seek a new life in a community where she had no prospect of happy married life. Her experience as the wife of Mahlon had brought a big change in her life.
Ruth 1:19-22
Ruth’s Arrival in Bethlehem Rth 1:19-22
19 So they two went until they came to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was moved about them, and they said, Is this Naomi? 20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. 21 I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me? 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 Beth-lehem in the beginning of barley harvest.
*15.
How did Naomi contrast her return with her departure? Rth 1:20*
The whole town of Bethlehem seemed to be excited at Naomi’s return, but we suppose it was the women of the city in particular. They were not as surprised to see Naomi was still alive and had come back again as to see her returning in so mournful a condition. She was a solitary widow, without either husband or sons. Naomi replied, Call me not Naomi (i.e. gracious), but Mara (the bitter one; i.e., who has experienced bitterness). She said she went away full and Jehovah had made her come back again empty, She did not mean she had been full of riches, money and property but in the possession of a husband and two sons. She had been a rich mother. Now she was deprived of all that makes a mother’s heart rich. She was bereft of both husband and sons. She felt Jehovah had testified against her by word and deed (see Exodus 20:16; 1 Samuel 1:6).
*16.
In what season was the return to Bethlehem? Rth 1:22*
It was the harvest time. Barley was the first crop harvested by the people of the land. When the harvest began, the people of Israel were commanded to bring a sheaf of the firstfruits to the priest. He was to wave the sheaf before the Lord on the day after the sabbath, and the people were to offer a he-lamb without blemish for a burnt offering unto the Lord (Leviticus 23:10-12). Since so many of the events recorded in Ruth occurred during the time of the barley harvest, it was customary to read the little book as the people celebrated the feast of Pentecost, the feast which came fifty days after the passover. This statement in the closing verse of chapter one opens the way for telling of events which happened in the barley fields where Ruth worked after she came to Bethlehem-judah.