Verse-by-Verse Bible Commentary
Ruth 1:7

Bridgeway Bible Commentary

1:1-22 TEN YEARS OF HARDSHIP IN MOAB

When a severe famine struck Israel, Elimelech took his wife Naomi and their two sons across the Jordan and south to the land of Moab, in the hope of finding a living there. But Elimelech died, and within ten years his two sons, who had married Moabite wives, died also (1:1-5).
Naomi saw no future for herself in Moab, so, upon hearing that the famine in Israel had passed, she decided to return home. Her daughters-in-law loved her and decided to go with her to ease her burden (6-10).

As the daughters-in-law were thoughtful of Naomi, so she was thoughtful of them. They were both childless and would remain so if they stayed with her, as she had no other sons whom they could marry. (The custom was that if a man died childless, his brother was to have a temporary marital relation with the widow so that she might produce a son. This son would be reckoned as belonging to the dead brother, and so would carry on his name and inheritance; see Deuteronomy 25:5-10; Mark 12:19.) Naomi made it clear that they should feel no obligation to go with her. They were free to remain with their own people and begin new lives by remarrying and having families of their own (11-13).

One daughter-in-law accepted Naomi’s offer and returned to her family in Moab. The other, Ruth, was determined to go on to Israel with Naomi, trusting in Naomi’s God, whatever the cost (14-18). Although Naomi was welcomed home by the local townspeople, she was sad when she thought of all she had lost over the previous ten years (19-22).

Coffman's Commentaries on the Bible

NAOMI DECIDES TO RETURN TO BETHLEHEM

"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 Jehovah had visited his people in giving them bread. And 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. And Naomi said unto her two daughters-in-law, Go, return each of you to her mother's house: Jehovah deal kindly with you, as ye have dealt with the dead, and with me. Jehovah 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. And they said unto her, Nay, but we will return with thee unto thy people."

"Then she arose" "The verb here is used of rising from a prone position and also for the commencement of an action, such as the beginning of a journey."Ibid, p. 252.

"Jehovah had visited his people giving them bread" When any people have bread it is because God has blessed them in providing it.

"And they went forth" The three widows went together on the way back to Judah, but at this point in the narrative, the matter of their going all the way to Bethlehem had not been decided. The widowed wives of her two sons, at this point, were merely extending the ancient oriental courtesy of going part of the way as an escort for their mother-in-law, a custom which ordinarily would have ended at the border of Moab.

"Jehovah deal kindly with you." Naomi's faith shines in these words. According to the usual thinking of that time, Chemosh was considered the God of Moab, but no such nonsense as that entered Naomi's mind. She recognized Jehovah as the true God of all lands.

"As you have dealt with the dead." "This means, `as you have dealt with my sons, your husbands, while they lived.'"Jamieson, Fausset, and Brown's Commentary, p. 173.

"Then she kissed them, and they lifted up their voices and wept." (Ruth 1:9). This indicates that the little company had reached the border, or the turning point, from which the friendly escort might have turned back. The simple meaning here is that Naomi kissed her daughters-in-law goodbye.

This paragraph introduces us to the author's characteristic device of using conversations to carry forward the thread of his narrative. Morris stated that, "Over fifty out of the total of eighty-five verses in the whole book are taken up with dialogue."Leon Morris in the Tyndale Old Testament Commentaries, p. 253.

"They lifted up their voice and wept." This was the tearful prelude to the dialogue that followed. The moment of truth had come; it was time for the loving, courteous escort of Naomi on the way to Judah to be terminated, but the human emotions overflowed in a fountain of tears, the implication being that all three of them wept together.

"And they said, Nay, but we will return with thee unto thy people." Both of the daughters-in-law, at first, decided to go with Naomi to Judah, but Naomi wisely tried to dissuade them. As Moabitesses, they might not have received any welcome whatever in Israel!

Before leaving this paragraph, there is a very important characteristic of it that we should note. Leon Morris tells us that there are some very unusual grammatical constructions here, a kind of confusion of masculine and feminine terms, as well as plural and singular terms. "These grammatical distinctions are not used with the precision required in later times."Ibid, p. 255. This, of course, indicates a VERY EARLY PERIOD for the writing of Ruth, thus giving strong support for the date which we proposed in the introduction (which see). The critical effort to avoid the strength of this argument is the ridiculous supposition that, "Maybe the late narrator purposely copied the earlier style of writing"! Why would any writer have ever done a stupid thing like that?

Smith's Bible Commentary

Shall we turn now to the book of Ruth?

As we were studying the book of Judges last week, we pointed out that at the end of chapter sixteen, the end of the story of Samson, you actually came to the end of the history part of the book of Judges. What followed in chapter seventeen and onto the end were a couple of incidents, or scenes, that took place during the time of the Judges, just to show that it was a time of spiritual confusion and moral decay as far as the nation was concerned. When the Danites moved their area of inheritance, a portion of them went on up to the northern part of the land. How that they captured this young priest, and how he had these teraphims and so forth, these little images that had been made. It was just a time of spiritual confusion. Then it was a time of moral decay as we saw the conditions of the Benjamites, and the sodomy that was beginning to be practiced by the men of Gibeah, and it's consequences.

Now that gives you one side of what was happening. There was another story that took place and the book of Ruth opens.

Now it came to pass in the days when the judges ruled ( Ruth 1:1 ),

So the story of Ruth again is sort of an appendix to the book of Judges, in that this story fits back into the period when the Judges were ruling over Israel.

Now it was a time of spiritual confusion, it was a time of apostasy, a time of moral declension, but yet in the midst of it all, God was working out His plan in those hearts and lives that were open to Him. This is always true. Though you may look at an overall condition of a nation, or a people and say, "Boy, they're really in a mess," yet God is always working out His plan in the hearts and in the lives of those that are open unto Him.

So here God was working in the period of moral declension, in this period of confusion, yet God was working in a very special way. The book of Ruth gives us the insight into the work of God.

Now quite often when we live in a corrupted society, such as we live today, and where in our whole educational philosophy they teach that the morals of society determine what is right and wrong conduct. Thus, having established that as a sociological fact, as we look around and see the morals, we say, "Well, everybody's doing it," and that becomes the criteria, "it must be right."

It is interesting that the Bible declares that "In the beginning God created the heavens and the earth." Now that is the biblical account of creation. You have in the educational circles today the humanistic philosophy that is actually prevailing within our educational system. The humanistic philosophy rather than saying that, "God created man," declares that, "Man created God for his own convenience because he needed something to believe in. He needed to have some kind of a guide for moral conduct and all, and so man created God." That actually man's moral conduct is determined by the morals of his society. The Bible declares "In the beginning God created man." The moral conduct were standards that were established by God which are absolutes. Humanism, "God created," or "Man created God for his own convenience," and man establishes his own standards, his own morals; and thus, they are relative to the situations.

Now living, and all of you have in some degree been affected by the humanistic philosophy that prevails in every level of our society today. The danger is falling into that trap of thinking, "Well, everybody is doing it. I'm weird or out of step because I'm not following along with the same pattern of the world in which I live. And to be accepted, I must join the crowd. After all if everybody's doing it, it must be all right." False. That is the philosophy of humanism expressed in its existentialism. Not so, God has established standards. Man is always trying to get a little twist on the standard that God has established. "Well, what if this?" and "What if that?" Trying to make it relate to a special case. But God has established the standards by which we are to live. God created man and established the moral standards for that man.

So God is always working. And in this confused, corrupted society in which we live, God still desires to work in the hearts and the lives that are open to the work of God. Oh God help me that my heart might be open to God, so that He can work in my life in the midst of this corrupted society.

Now the Bible foresaw the corruption in which you are living today. The Bible very aptly expressed sort of the scientific attitudes of uniformitarianism that have prevailed, that have set the stage for revolutionary thesis, which has of course set the stage for the whole humanism, because "God is no longer needed, man evolved from the protozoa," and the whole thing is tied together.

Peter said, "In the last days there will be scoffers that will come and say, Where is the promise of the Father?" that is of the coming again of Jesus Christ. "Where is the Lord? He hasn't come. Since our fathers have fallen asleep, all things continue as they were from the beginning"( 2 Peter 3:3-4 ). I defy you to find me a better definition of uniformitarianism. "All things have continued as they were from the beginning." That is exactly what the dogma, or the theory of uniformitarianism declares. All of the phenomena that has ever existed in the creation and the evolving of man, into the present day, can be observed in the world today. There have been no catastrophes, and so forth, no dramatic changes.

It is interesting that Peter foresaw this scientific theory before it was ever propounded, and he actually gave the greatest flaw within it. "For this they were willingly ignorant, that God destroyed the world that was with a flood." They closed their eyes to that, the fact of the universal flood, which is by far a better explanation of the geological column, and of geology itself than is this theory of evolution. The geological column does not prove at all the theory of evolution, in fact, it raises great questions in regards to the theory of evolution, because within the geological column there is a total absence of any transitional forms. If the transitional forms took place over millions of years of evolving, surely we would have fossils that would show the transitional forms. So absent is the fossil record of transitional forms that has led one of the professors at Stanford to come up with the magic bird kind of a theory. Whereas a snake one time laid an egg, and a bird flew out. It's the hopeful monster theory. He had to come up with that because of the absence of the transitional forms of the geological column. Rather than there being gradual changes, they're now saying, "Suddenly in the Cambrian state there appeared multitudes of many faceted animals in highly developed forms." Remarkable. Hocus pocus dominocus!

So it's a thing that we are in this society of which the Bible said perilous times would come, men would be lovers of pleasure more than lovers of God. They would be fierce. They'd be incontinent, which speaks of this sexual freedom that people are advocating today, and goes on to describe our modern day society. Jesus in referring to these things said, "Because the iniquity of the earth is going to abound, the love of many is going to wax cold" ( Matthew 24:12 ). But in the midst of this crooked and perverse world, God is still working in the hearts and lives of those that are opened and surrendered unto Him.

So in the period of Judges, a time much as today, when the gays were parading and declaring their normalcy, and declaring to actually propagate their own thing there in Gibeah, and were publicly parading their perverse style of life, God was working in the hearts and lives of those that were open to God.

Now the book of Ruth is another insight. It shows us how God can work, and does work His purposes on the earth even under adverse circumstances.

So,

It came to pass when the judges ruled, that there was a famine in the land. A certain man of Bethlehemjudah and he went to sojourn in the country of Moab, he, and his wife, and his two sons. And this man was an Elimelech, and the name of his wife was Naomi, and the name of his sons were Mahlon and Chilion, and he was an Ephrathite ( Ruth 1:1-2 ).

Now Ephrathite or Ephratah was the area, the general in which Bethlehem was situated. Like Santa Ana is situated in Orange County, Bethlehem was situated in the area called Ephratah. So, he was called an Ephrathite, like you might be called an Orange Countian because you live in Orange County.

Now the names are always interesting because the names are oftentimes significant to the story. They named their children, and every name had a meaning. Now they say that names have meanings today, and you can look back to the meaning of your names in some of the dictionaries, what your name actually means. The name Elimelech means, "My God is King!" Beautiful name. The name Naomi means "Pleasantness," a very beautiful name indeed. But the name Mahlon means "Sickly," and the name Chilion means "Pining."

Now often the children were named after circumstances of their birth. When Esau was born he was all covered with hair, and so they called him "Hairy." The word Esau means "Hairy," and he's just a hairy little kid so it's a good name. When his brother was born, his twin brother, he reached out and grabbed hold of Hairy's heel. So they said, "Look at that he's a heel catcher." They called him Jacob, "Heel catcher."

So they were named after circumstances of their birth. Probably when Mahlon was born perhaps he was premature, maybe it was touch and go for awhile, he just didn't look well. They said, "Oh he's sickly, he's Mahlon." So he picked up the name Mahlon, "Sickly." Later when his brother was born, he didn't look much better so they called him "Pining." Sickly and Pining. No wonder they died young, they were sickly and pining.

So in the land of Bethlehem there was a famine, there was a drought, which does take place periodically over there. Last year they had a drought. They heard that there was good land over in Moab and so Elimelech decided to sell out and with his wife, and two sons move over to Moab, which is the high plateau country against a great rift, the Jordan river, the Dead sea. Over on the other side, the high plateau country which is very fertile area. So they moved over to Moab. While they were there Elimelech died. So the boys married girls from Moab. The one married a girl by the name of Orpah, the other married a girl by the name of Ruth. And it came to pass in time that both of the boys also died without having any children.

So Naomi said to the two daughters in law, Go back and return to your families, to your mother's house: and may the Lord deal kindly with you, even as you have dealt with the dead and with me ( Ruth 1:8 ).

So during this time of family tragedy these two girls actually brought, showed a real depth of character. They were very kind to Naomi, and comforting of Naomi. They took their tragedy very well. So Naomi is wishing them that they also might receive this same degree of kindness that they had displayed unto her.

And the Lord grant that you find rest, each of you in the house of her husband ( Ruth 1:9 ).

So, "May, may you both find some good boys and get married. May you have a happy, married life. May you find someone else, and may you live at rest in the house of your husband." So she's just encouraging the girls, "Hey girls, you know you're better off here, you're better off with your families. You're better off just getting married with someone else."

So the two girls went with her for awhile on the way back. So they wept and all, and then Ruth, I mean, Naomi said to them again, "Look girls, I'm really too old to have any more sons. Even if I have a hope of having sons, let's say that I was married now and became pregnant tomorrow, would you want to wait until my sons grew up old enough to get married? They don't want to wait, and anyhow it's not gonna happen. So you just go ahead and return home, and get your husbands and get married.

So Orpah [fell on her neck and] kissed her, [and bid her farewell, and returned to her mother's house]; but Ruth [then uttered these beautiful words], Entreat me not to leave thee [or to forsake thee], or to return from following after thee: because where you will go, I will go; where you lodge, I will lodge: your people will be my people, and your God will be my God: God forbid if anything but death should separate between us ( Ruth 1:14 , Ruth 1:16-17 ).

So the, the devotion of Ruth to her mother-in-law. "Look I'll go with you. Don't ask me to leave you, or to forsake you, or to return back to my family. For wherever you go," evidently there was a beautiful bond that was created between daughter-in-law and mother-in-law. "Wherever you go I will go, wherever you lodge, I will lodge. You're people will be my people, your God will be my God. God forbid if anything but death should separate us." So they came back into the land.

When she saw that she was steadfastly minded to go with her, then she left speaking unto her. So the two went until they came to Bethlehem ( Ruth 1:18-19 ).

Now when they arrived in Bethlehem, the people said, "Oh Naomi has returned!" And she said, "Don't call me Naomi." Now let's put it in their language. They said, "Oh pleasantness has returned!" She said, "Don't call me pleasant."

Call me bitter: for the Lord dealt bitter with me ( Ruth 1:20 ).

Mara, "bitter." "Don't call me "Pleasant," call me "Bitter," the Lord has dealt bitterly with me."

Now it is interesting that she sort of blames the tragedy on God. "The Lord has dealt bitterly with me." There seems to be a natural inclination for us to blame God for our tragedies, especially for death. When Jesus arrived in Bethany at the time of the death of Lazarus, he had been very sick. His sister sent the urgent message down to the Jordan where Jesus was staying, "Come quickly the one you love is sick!" Jesus tarried there at the Jordan for two days, and then headed off for Bethany.

Now for a message to get from Bethany to Jordan took two days. Jesus stayed there an extra two days, and it took Him two days to get back to Bethany. So in the meantime, six days had transpired from the time the message went out, "Your friend is very sick, the one you love is very sick." It was six days later that Jesus was arriving in Bethany, and the girls knew that it was too late. They knew that it was actually later than it should be. He could've arrived earlier. They were aware that He was delayed, they didn't know why. Martha came out to meet Him, and in an accusing way said, "Lord, if You would only had been here, my brother would not have died! Lord, where were You when we needed You? Lord, why didn't You come quicker? We told You come quickly, the one You love is sick! Lord, what took You so long? Why didn't You respond, Lord?" Really the idea is she was blaming the death of her brother on the Lord. "Lord, You could've averted this!"

Now we know that that is true. We know that God does hold life in His hands. We know that God is able to sustain life. We know that God is able to restore life. We know that the days of man are appointed of God. Thus, there is this inclination to blame God for death, and in a sense that is right. But in another sense we only feel bitterness because we have a totally wrong concept of death as it being the end, "Oh, he had his whole life in front of him, everything going for him. Oh, what a shame."

I heard this so much when my younger brother was killed. Handsome, good-looking, big guy, just had everything going for him. Good sense of business, and he was making investments and just everything falling into line. Bought an airplane so he could get back and forth between his business better. Crashed in his airplane. People said, "Oh, what a shame. Whole life in front of him, what a shame." Yeah, what a shame. He got there before I did! By the time I arrive, he's gonna know every nook and cranny. Gonna take me awhile to catch up.

You know he's with the Lord. What's so bad about that? He's there in God's kingdom; what's so sad? The sad part is that I miss him. The sad part that I miss all the fun that we used to have together. He was an exciting person. He used to always be doing crazy things and exciting things. I miss that. I sorrow because what I have lost, but I don't sorrow for him. I'm jealous of him being with the Lord, how glorious. Not having to hassle with gas lines, with bills, and all of the kind of things that we have to experience. How wonderful. I'll catch up with him one of these days.

But we have the wrong attitude, you see, concerning death. We look at this life as though, "Oh, it is so precious. It's so wonderful. Hang onto it." That's because of the uncertainty of that life that He has promised to us, our lapses of faith. "Don't call me pleasant, call me bitter!" That's sad. It's sad whenever you become bitter over any experience of life, because bitterness only hurts you. We are warned to be careful of any root of bitterness within our lives because of the effect that it can have on your total life. The bitter roots can bring forth bitter fruit in your life. We must guard against bitterness. Bitterness is an attitude that I choose because of the circumstances that I face. I don't have to become bitter, I choose to become bitter. For there are other people who go through the exact similar circumstances and they become better people because they learn to commit and trust in God all the more. They say, "Well it's all in the Lord's hands, and I belong to the Lord, and God is just given me strength, and God has just given me capacities and all." They become actually better people.

Some of the greatest people I know are people who have suffered incessantly through life. And through the suffering there has been a depth of character developed that is unparalleled by others who have never experienced suffering or sorrow. Out of suffering, out of sorrow, the roots can go deep into God and the life can become beautiful, and strong, and powerful. Or you can root into bitterness and your life becomes bitter and tight, and tense.

It's tragic when a person gives himself over to bitterness. It's all in how you look at the situation. I can look at it and I can become bitter and say, "If God loved me then why did He allow that to happen to me?" My life becomes tense, and I become tight, and my blood vessels begin to constrict and there's not a real flowing anymore. My whole life is so tense. I begin to actually get the effects of it physically.

Or I can say, "Well, the Lord has given, the Lord has taken away. Blessed be the name of the Lord! All things work together for good, and God has a plan and He loves me, and I know that He's watching over me. Whatever it is God's working out a plan in my life. Praise the Lord! God you know that I need to have this worked out. You're just seeking to conform me into Your image, have Your perfect work within my life, God." I can become a better person, an open person, and filled with God's love. I can flow out the beautiful fruits, of love, and faith, and hope to others.

Naomi for the moment was responding in the wrong way, "Don't call me Pleasant, call me Bitter!" Oh sad, that's sad when you've allowed the circumstances of your life to jaundice your feelings and you turn bitter against God, and bitter against the circumstances of life. Naomi thought it was all over. She thought that was the end of the road. She didn't know the plan God was working out.

She said,

I went away full, and the Lord hath brought me home again empty: why do you call me Pleasant, seeing the Lord has testified against me, and the Almighty has afflicted me? So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, they came out of the country of Moab: they came to Bethlehem in the beginning of the barley harvest ( Ruth 1:21-22 ).

"

Dr. Constable's Expository Notes

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

God eventually withdrew the famine from Judah (Ruth 1:6), probably in response to His people’s calling out to Him for deliverance (cf. Judges 3:9; Judges 3:15; Judges 4:3; Judges 6:6; Judges 10:10; Judges 16:28). This verse sounds one of the major themes of the story: Yahweh’s gracious intervention. [Note: K. Sacon, "The Book of Ruth-Its Literary Structure and Themes," Annual of the Japanese Biblical Institute 4 (1978):5.]

"Here is a central theme in the Bible: all of life is traced directly to the hand of God. To concentrate primarily on second causes may encourage us to seek to be manipulators of the system. It is concentration on the Great Cause which teaches us to live by faith." [Note: David Atkinson, The Message of Ruth, pp. 40-41.]

Naomi’s words to her daughters-in-law are very important. Of the book’s 85 verses, 56 report dialogue, indicating that dialogue is one of its dominant literary techniques. [Note: Hubbard, pp. 100-101.] She appealed to them to maintain their strongest earthly ties by returning to their mothers’ families (Ruth 1:8). "Return" in its various Hebrew forms is a key word in Ruth (e.g., Ruth 1:6-8; Ruth 1:10; Ruth 1:15-16; Ruth 1:22 [twice]; Ruth 2:6; Ruth 4:3). Ruth is a story of return to the Promised Land, blessing, and primarily return to the Lord. Naomi incorrectly believed that there was more hope for her daughters-in-law by staying in Moab than there was by going with her to God’s chosen people and land.

"Naomi should have said to them what Moses said to his father-in-law, ’Come thou with us, and we will do thee good; for the Lord has spoken good concerning Israel’ (Numbers 10:29, KJV)." [Note: Warren W. Wiersbe, The Bible Exposition Commentary/History, p. 181.]

"I may be wrong, but I get the impression that Naomi didn’t want to take Oprah and Ruth to Bethlehem because they were living proof that she and her husband had permitted their two sons to marry women from outside the covenant nation. In other words, Naomi was trying to cover up her disobedience." [Note: Ibid. Italics omitted.]

". . . 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." [Note: Hubbard, pp. 102-3. Cf. E. F. Campbell Jr., Ruth, pp. 64-65; and Huey, p. 521.]

Second, Naomi prayed that Yahweh would pay back loyal love ("deal kindly," Heb. hesed), to Ruth and Orpah since they had shown loyal love to their husbands and Naomi (Ruth 1:8).

"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." [Note: Hubbard, p. 104. "Kindly" or "kindness" (Heb. hesed) is also a key word in Ruth (cf. 2:20; 3:10).]

Third, Naomi wished "rest" (Heb. menuhah) for her daughters-in-law in the household of their next husbands (Ruth 1:9). Rest was one of the great blessings God had promised the Israelites as they anticipated entrance into the Promised Land (Exodus 33:14; Deuteronomy 3:20; Deuteronomy 12:9-10; Deuteronomy 25:19; Joshua 1:13; Joshua 1:15; Joshua 21:44; Joshua 22:4; Joshua 23:1; cf. Genesis 49:15; Exodus 16:23; Exodus 31:15; Exodus 35:2; Leviticus 16:31; Leviticus 23:3; Leviticus 23:32; Leviticus 25:4-5; Psalms 95:11; Hebrews 3:11; Hebrews 3:18). It refers to security, which in this case marriage would give Ruth (lit. friendship) and Orpah (lit. neck), rather than freedom from work. Probably Ruth’s parents named her hoping that she would demonstrate friendship, which she did admirably. Perhaps Orpah’s parents thought she had an attractive neck when she was born. Ironically, some of the later rabbis referred to her as "she of the turned neck" since she turned back to Moab (cf. Lot’s wife).

After the two daughters-in-law refused to leave their mother-in-law (Ruth 1:10), which in Orpah’s case was only a polite refusal but in Ruth’s a genuine one, Naomi urged them again. Here one 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 extend his branch of the family tree. It was common throughout the ancient Near East and in Israel (cf. Genesis 38:8-10; Deuteronomy 25:5-10). [Note: See The New Bible Dictionary, 1962 ed., s.v. "Marriage," by J. S. Wright and J. A. Thompson; Dale W. Manor, "A Brief History of Levirate Marriage As It Relates to the Bible," Near East Archaeological Society Bulletin NS20 (Fall 1982):33-52; Donald A. Leggett, The Levirate and Goel Institutions in the Old Testament with Special Attention to the Book of Ruth; and Atkinson, pp. 86-98.] The word "levir" comes from the Latin translation of the Hebrew term for brother-in-law. Naomi was too old to remarry and bear sons who could provide loyal love and rest for Ruth and Orpah. (Had she forgotten what God had done for Sarah by enabling her to bear a son at age 90?) Consequently she urged her daughters-in-law to return home and start married life over with new Moabite husbands. She evidently did not even consider the possibility that God could provide for them if they sought refuge in Him. She was not presenting the God of Israel in a positive light or demonstrating much faith in Him.

It was harder for Naomi than for Ruth and Orpah (Ruth 1:13), because while Ruth and Orpah had hope of marrying again and bearing children, Naomi did not, in view of her advanced age. She bitterly regarded her situation as a judgment from God (Ruth 1:13; cf. Genesis 30:1-2; Genesis 42:36). Naomi was bitter rather than broken. Really her situation in life was the result of the decisions she and her husband and sons had made when they chose to leave the Promised Land. She did not realize that God would yet graciously bless her with a descendant through Boaz. Boaz 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." [Note: McGee, p. 61.]

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 (cf. Genesis 2:24). [Note: Huey, p. 522.] Ruth determined to stick to her mother-in-law as closely as a husband would cleave to his wife (cf. James 1:27).

"It is a mistake to make the purpose of raising an heir to the deceased head of the family the exclusive purpose of each of the protagonists at every point and so dismiss the equally valid and legitimate concern of these women to find for themselves the security of home and husband-the only identity their patriarchal world afforded them." [Note: Bush, p. 97.]

Gill's Exposition of the Whole Bible

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

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

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

Henry's Complete Commentary on the Bible

      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.   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 to night, 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, Intreat 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 ought but death part thee and me.   18 When she saw that she was stedfastly minded to go with her, then she left speaking unto her.

      See here, I. The good affection Naomi bore to the land of Israel, Ruth 1:6; Ruth 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,1 Kings 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, Hosea 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, Ruth 1:7; Ruth 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 (Ruth 1:15; Ruth 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 (Matthew 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 (Ruth 1:8; Ruth 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 (1 Timothy 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 (Ruth 1:10; Ruth 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, Ruth 1:11-13; Ruth 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," Matthew 8:19; Matthew 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 (Ruth 1:14; Ruth 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, Matthew 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 (Ruth 1:15; Ruth 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, Ruth 1:16; Ruth 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 (Ruth 1:18; Ruth 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.