Ruth 1

15.) They had their name from the great fruitfulness of the place where they were situated; which argues this fa-, mine to have been very sore, that even in these places there wus a scarcity of provision; Went to sojourn in the land of Moab, he, and his wife, and his two sons.] He carried his whole family with/him’ into the neighbouring country of Moab, w T hich was near to* the land of Judah, at the end of the salt’ sea; and it seems had now plenty in it, when the land of Israel was famished. up her goods, and made herself ready to leave the country of Moab, and her daughters accompanied her, it being the custom to conduct those whom they loved, some part of their way when they went a’ long journey. For she had heard in the country of Moab how that the Lord had visited his people, in giving them bread.] They, were such near neighbours, that they soon had intelligence’ in Moab what was done in the land of Israel.

Ruth 1:2

And the name of the man was Elimelech. Who, if we may believe many of the Jewish doctors, was a noble and potent person in his country. And the name of his wife Naomi.] They make her also of a noble extraction, she being (as the Talmudists say in’ Baba Bathen) the niece of Naasson, prince of the tribe of Judah, and daughter’ of his brother Salmon. And the name of his two sons Mahlon and Chilion,- Ephrathites’ ofBeth-leliem-Judah.] The name of Ephrathites is given them, because they were not only bom, but, I suppose, bred up, and lived in the same place with their father; which, from its great fruitfulness, was called Ephrata, as well as Beth-lehem. And they came into the country of Moab, and continued there.] Settled their habitation in that country, which had not been lawful, unless it had been in a public calamity, or some great private necessity, as Maimonides observes. (See Guil. Schickard, in his Mischpat Hammelech, cap. 3* Thcor. 10.)

Ruth 1:3

And Elimelech, Naomi’s husband, died; and she was left, and her two sons. She a widow, and they fatherless. This, Josephus thinks, was after he had been there ten years; but the most, if not all others, think he died a little after he came into this country.

Ruth 1:4

And they took them wives of the women of Moab. Which was not lawful, unless they had first become proselytes to the Jewish religion; as Aben Ezra concludes they were, from those very words from whence others prove the contrary, ver. 15. where it is said,-. Orpah returned unto her people, and unto her gods. This is a testimony, saith he, that she had been converted to Judaism. But the Chaldee paraphrast is quite of another opinion, and saith they transgressed the commandment of the Lord, by taking to them strange wives. And so the Midrasch upon Ruth, as Buxtorf observes in his book De Sponsalibus ct Divortiis, sect. 31. The name of the one teas Orpah, and the name of the other Ruth.] Who do not seem to have been of such great quality, as the Talmudists fancy, but of the common rank; otherwise they would not have been bestowed upon strangers. And they dwelt there about ten years.] After their marriage.

Ruth 1:5

And Mahlon and CJiilion died also both of them. For their days were cut short, saith the Chaldee paraphrast, because they married strange women; and for the same reason (if it be true) they may be thought to have died without issue, for there is not the least intimation that either of them had any. - And the ivoman was left of her two sons and her husband.] In a very melancholy condition, being in a country of strangers. Ver. G. Then she arose with her daughters-in-law, that site might return from the country of Moab.] She packed

Ruth 1:7

Wherefore she went forth out of the place where she was. The necessity which forced her thither no longer remaining. And her two daughters-in-law with her.] Who loved her as their own mother. v And they went on the way to return unto the land qf Judah.] This relates unto Naomi, for her daughters had never been there.

Ruth 1:8

And Naomi said unto her two daughters-in-law. When they were come to the borders of the country of Moab; she said the following words. Go, return each to her mother’s house.] She desires them to accompany her no further, but go back to their own home. And it seems it was usual in Moab, as well as in Israel, for widows to dwell with their parents. And the women here also had apartments distinct’ from the men, where the daughters lived with their mothers, as the sons with their father. The Lord deal kindly with you, as you have dealt with the dead, and with me.] She dismissed them with her blesst ing, praying God would be as good to them, as they had been good wives to their husbands, and good daughters to her.

Ruth 1:9

And the Lord grant that ye may find rest, each of you in the house of her husband. And that they might be happily settled in houses of their own, with good husbands; whom she wishes they might long enjoy in peace and quietness. Tlien she kissed them.] As was usual, when friends took their leave one of another, or when they met together. • And they lifted up their voice, and wept.] Were all extremely grieved to think of parting.

Ruth 1:10

And they said unto her, Surely we will return xvith thee unto thy peopled. They resolved to accompany her to Beth-lehem.

Ruth 1:11

And Naomi said, Turn again, my daughters; why will you go with me? Are there yet any more sons in my womb, that they may be your husbands?. This shews, - that the custom of men’s marrying their brother’s widow, when he left no issue (which was before the law of Moses, Gen. xxxviii.) was so ancient, that it was derived into other countries, who were not descended from Abraham.

Ruth 1:12

Turn again, my daughters, and 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 to-night, and should also bear sons,

Ruth 1:13

Would you tarry for them till they ivere grown? Would you stay from having husbands?. She persists in the same argument, and presses it home, that she was too old to marry, and they too young not to marry again: but should she marry immediately, and be sure she should have children, nay, sons, it would be unreasonable for them to wait till they were fit to be their husbands. Nay, my daughters; for itgrieveth me very much for your 2F2 21G [chap. I, sakes, that the hand of the Lord is gone out against me.] She would have them by no means think of any such thing; and likewise represents to them, what a mean condition. God had reduced her unto, which was the more heavy, because she was able to do nothing for them.

Ruth 1:14

And they lifted up their voices, and tvept again. It gave them great trouble, whether they thought of going with her, or of parting from her. And Orpah kissed her mother-in-law.] Took her leave of - her. The Jews observe three sorts of kisses, which were usual and commendable among them, all others being wanton: one in token of reverence to any person’s dignity, (1 Sam.x. 1.) A second at the meeting of friends, (Exod.iv. 27.) A third at their parting, of which they give this as an example. Unto which R. Tanchuma adds a fourth, saluting of near relations, (Gen. xxix. 11.) which is, in a manner, the same with the second. Drusius thinks there was another, which he calls the kiss of prayer, which was in use in the primitive church, and taken, he thinks, from the Jews: but Buxtorf saith, he can find no such thing in all their books. (Sec Lex. Talmud, in the word Nesikah, fol. 1408.) But Ruth clave to her.] Would not part from her, but steadfastly resolved to go with her to her own country..

Ruth 1:15

And she said, Behold, thy sister-in-law is gone back to her people, and to her gods. The principal of which was Chemosh, as we read Numb. xxi. 29. 1 Kings xi. 7. By this it appears, Orpah was not made a proselyte to the Jewish religion, but still continued to worship the gods, of her country. Yet this did not make such a difference in the family (as diverse religions commonly do now), but that she loved her husband entirely, and had a great affection to his mother, even after his death".. Return thou after thy sister-in-law.] This may seem strange, that she should, in effect, press her to go and worship idols; but her intention was to try her, and to persuade her to do nothing rashly, especially not to change her religion, without due consideration, and weighing well her reasons for it: for if she had been led merely by her affection to her, to embrace also her religion, she might have revolted from it when she died, or when she saw her condition very desolate. Ver. 1G. And Ruth said, Entreat me not to return from following thee: for whither thou goest I will go, and where thou lodgest I will lodge.] Be content, that is, with any condition in her company. Thy people shall be my people, and thy God my God.] This is a resolution to cmbraco the Jewish religion entirely, so as to be incorporated with the Israelites, as if she had been a native among them.

Ruth 1:17

Where thou diest I will die, and there will I be buried; the Lord do so to me, and more also, if aught but death part thee and me. She resolves that nothing but death shall make a separation hetween them, and not that neither, wholly, for she would lie by her in the same sepulchre: and this she confirms with an oath, or solemn imprecation upon herself, that worse might befal her than any thing Naomi could suffer, if she did not faithfully adhere to her: which form of speech we find afterward in many places, (1 Sam. iii. 17. xiv. 44. xx. 13. 2 Sam. iii. 9. 35, &c.)

Ruth 1:18

And when she saw that she was steadfastly minded to go with Iter, she left speaking to her. She said not a word more to her of her leaving her, when she saw she had a settled and well-grounded resolution to become a proselyte to the true religion. So the Chaldee paraphrast explains it, representing Naomi as declaring to her at large, that there was a great number of precepts (no less than six hundred and thirteen) to be observed by those who. would be of her religion. In particular, the rest of the sabbath, to which they were obliged, and to worship one God alone, &c. Unto all which she answered, Jlliatsoever thy people observe, I will do the same, as if I had been one of them from the beginning.

Ruth 1:19

So they two went until they came io Beth-lehem. Which shews they were but in a mean condition, having no servant to wait on them, nor an ass to carry them. And it came to pass, when they were come to Beth-leJtem, that all the city was moved about them; and they said, Is, this Naomi?] It being reported by them who knew Naomi that she was returned, all the people ran out of their houses to see her, and beholding a great change in her garb and countenance, they could scarce believe it was she. But the Arabic and Syriac versions take it quite otherwise, that all the city rejoiced, and said, litis is Naomi. And the LXX. whom they follow, to the same purpose, nx 1 ) * v iroXig, the city rang with the news, and they asked if this were Naomi; for several had never seen her before, or did not remember her, but had only heard much of her.

Ruth 1:20

And she said unto them, Call me not Naomi, call me Mara. She told them her old name was not suitable to T her present condition, w T hich required she should rather be called by a contrary; from whence some gather, that Naomi was not the name given her at first by her parents, but a popular name commonly given her by her neighbours, because of her comely presence and courteous behaviour*. For the Almighty hath dealt bitterly with me.] This is the reason of the new name of Mara, whereby she would be called, which signifies bitter. Josephus saith that Naomi, in their language, signifies thrvytav, prosperity, and Marao§vvr\v, grief and pain.

Ruth 1:21

I went out full, and the Lord hath brought me home again empty. The Targum takes this to relate unto her husband and children, with whom she went out to the country of Moab, which now were taken away from her;, but it is reasonable to extend it to the estate they carried along with them for their support in a strange country,; where they lived to spend it all. Wliy then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?] God is said to testify against any persons when he passes sentence upon them, and judges them, by sending afflictions, upon tbcm; at which Naomi doth not murmur, but only humbly acknowledges God had inflicted grievous punishments upon her, which she thought testified his displeasure.

Ruth 1:22

So Naomi returned, and Ruth her daughter-inlaw with her, which returned out of the country of Moab. - As much as to say, This is a brief account of Naomi’s return to her own country, together with her daughter-in-law, who would accompany her. And they came to Beth-lehem in the beginning of barleyharvest.] The time of their return is also noted, which was about the Passover; for after the offering of the sheaf,, riieutioncd Lev. xxiii. 10, 11. on the second day of unleavened bTcad, they began to cut barley: whence the