Chapter 1

1 Elimelech driven by famine into Moab, dieth there. 4 Mahlon and Chilion, having married wives of Moab, die also. 6 Naomi returning homeward, 8 dissuadeth her two daughters in law from going with her. 14 Orpah leaveth her, but Ruth with great constancy accompanieth her. 19 They two come to Bethlehem, where they are gladly received.

1. When the judges ruled. The story about to be told is placed in the setting of the time covered by the book of Judges. At the close of the book we are told that Boaz and Ruth became progenitors of David (ch. 4:13–22). Matt. 1:5 lists Rahab as the mother of Boaz. If Rahab of Jericho was his mother, the events of the book of Ruth occurred early in the time of the Judges. Rahab may have married one of the Israelites, perhaps one of the spies whom she had saved. When Ruth came to Bethlehem, Boaz was no longer young, for he commended her on not following “young men” (ch. 3:10). Since the entry into Canaan probably occurred in 1405 b.c., and judges ruled Israel from about the time of Joshua’s death, it is possible that the events of this narrative occurred before 1300 b.c. However, it could have been much later, or the genealogy from Boaz to David may have been abbreviated (see on Matt. 1:5; Ezra 7:1; on “father” meaning “grandfather” or “ancestor,” see on 1 Kings 15:10).

A famine. Palestine had been subject to periodic drought for centuries (see on Gen. 12:10; see also Gen. 26:1; 45:5–11). God had promised “rain in due season”; that it now failed implies unfaithfulness on the part of Israel (Lev. 26:3, 4; cf. 1 Kings 17:1; 18:18). A drought that affected the territory of Judah would not necessarily affect the tableland of Moab, to the east of the Dead Sea. Moab was blessed with an abundant supply of water, a rich soil, and semitropical vegetation. Its people spoke a language closely akin to that of the Hebrews.

Went to sojourn. As had Abraham (Gen. 12:10), Isaac (Gen. 26:1), and Jacob (Gen. 46:1–4), for the same reason.

Moab. The Moabites were descendants of Lot, and thus akin to the Israelites. For their origin, see on Gen. 19:36, 37; for later relations with the Israelites, see on Num. 22:2–4.

2. Elimelech. This name, meaning “My God is king,” reflects piety on the part of Elimelech’s parents. It may even suggest that at the time of the birth of Elimelech some Israelites were already talking of appointing a king like the nations about them. If so, the parents of this boy made it clear that they were on the side of those who recognized that God Himself was Israel’s only rightful king.

Naomi. The parents of the young woman who became Elimelech’s wife had called their little girl “my pleasantness.” Hebrew parents rejoiced particularly at the birth of a son, but the parents of this little girl expressed heartfelt joy at the birth of a daughter.

Mahlon. There is some difference of opinion as to the meaning of this name, as also regarding that of his brother. One possible meaning of Mahlon is “sickly.” Some might contend that his early death confirms this as the meaning of the name.

Chilion. Possibly this name means “pining.” It may be that neither this boy nor his brother appeared sturdy at birth.

Ephrathites. Ephratha was an older name for Bethlehem, the “house of bread” (see on Gen. 35:19 and Matt. 1:5). Natives of that town would therefore be called Ephrathites. “Judah” is here added to “Beth-lehem” to distinguish this Bethlehem from that in Zebulun (Joshua 19:15).

4. Took them wives. It was probably after the death of their father that Mahlon and Chilion married. This was not entirely in their own interest alone, for the wives would be of real help to Naomi; also, sons born to them would perpetuate the deceased father’s name.

Orpah. Some think that the name Orpah means “stubborn.” Others suggest that it comes from Фephrah, “fawn,” or “hind.” This interpretation requires transposing letters. The cognate Arabic root means “ornamented richly with hair.”

Ruth. As to the meaning of this name, see p. 423. The name does not appear elsewhere in the OT.

5. Left. Here used by the translators in an archaic sense. We would say “bereft.” There is no reason for concluding that the suffering that came to Naomi was a punishment of God because of sin. The idea of suffering as punishment was popular among the Jews (see John 9:2). It was to correct this false notion that Moses wrote that was probably the first book of the OT to be written—the book of Job. Moses himself suffered disappointment for 40 years in Midian before God considered him ready to lead Israel. In a similar way Naomi’s sufferings prepared her to lead Ruth to the Promised Land—both figuratively and literally. God may permit suffering in order that our characters may be prepared for service and for citizenship in His kingdom.

6. She arose. That is, she prepared to leave. Naomi rises from the calamity that had overtaken her in the land of Moab. Courage to do so came when she learned that God had indeed blessed His people by giving them bread.

7. She went forth. Let it be said of us, as it was of Naomi, that we set out from where we are and turn our steps in the direction God would have us go. Let us too set out for the heavenly Canaan. And as we are on our way may it be our privilege to take some with us who will say, “Thy people shall be my people, and thy God my God” (v. 16).

8. Return. We should not misunderstand Naomi’s action. The three widows were already “on the way” (v. 7). Perhaps arrival at the borders of Moab impressed upon Naomi the sacrifice Orpah and Ruth were making in leaving their homeland and their friends. It was unselfish love for her daughters-in-law that prompted Naomi to urge each of them to return to her parents’ home. Oriental custom bound them to her, but she refused to press her claim to their service. She would not compel them to begin life anew in a strange land, but left them free to marry again and to set up their own homes. They need not devote their lives to taking care of the mother of their dead husbands, as would ordinarily have been expected of them. Naomi was an ideal mother-in-law; she did not press even her legitimate claims upon her daughters-in-law, but left them entirely free to make their own choices. In so doing, Naomi stands forth as an example all mothers-in-law would do well to emulate.

9. That ye may find rest. Meaning “that you may find a home” (RSV). The rest of which Naomi spoke was not to be found in the homes of their mothers, but in homes of their own—“each … in the house of her husband.” When the Jews spoke of a woman finding “rest” they referred to her marriage (see also Ruth 3:1). The following words of Naomi to her daughters-in-law explain still further Naomi’s meaning. She was not in a position to supply them with husbands, as provided by the law of levirate marriage (see Gen. 38:8–11; Deut. 25:5–10; Matt. 22:23–26). The word translated “rest” is noach, from a verb meaning “to settle down,” “to remain.” Noach is the Hebrew for Noah.

10. Surely we will return. Social custom would have obliged the two young women to remain with Naomi and to lay their plans as she should direct. Verses 11 and 12 imply the additional custom that required a man to marry his brother’s wife and thereby perpetuate his brother’s name and family (see Deut. 25:5–10).

11. Why will ye go? Although it was their duty to go, Naomi here implied that the choice was to be theirs and not hers. She implicitly relinquished her rightful claims to their submission and graciously left the decision up to them. This no doubt represented considerable sacrifice on her part, for she was “too old to have an husband” herself (v. 12) and would, in the normal course of events, look to the two younger women to provide for her and to serve her in her old age.

12. Turn again. For the third time Naomi appeals to Orpah and Ruth to return (see vs. 8, 11). Naomi was in earnest about the matter. This third appeal was sufficient to persuade Orpah (v. 14), but Ruth declined even when a fourth was made (v. 15).

I am too old. Naomi apparently felt the infirmities of age creeping upon her, and did not feel equal to the task of establishing a new home and rearing children. It would seem, also, that the disappointments of life bore heavily upon her (see v. 20). Nevertheless, she was resigned to her lot; she was self-reliant and confident that God would provide (see Ps. 37:25).

13. Would ye tarry? Orpah and Ruth would themselves be late in middle life before further sons born to Naomi—should she immediately marry and bear sons—could reach maturity.

It grieveth me. In spite of her own sorrow of heart (see v. 20), Naomi’s thoughts turn to the sorrow of her two daughters-in-law, who are, after all, in the same situation as she is herself. Naomi fears she is too old to establish another home (v. 12), but they are young and all of life is before them (see Joel 1:8). Ruth is specifically called a naФarah, a “girl,” not only by Boaz (ch. 2:5, 6), but by the townsfolk of Bethlehem as well (ch. 4:12). Apparently she had scarcely entered upon the mature years of life. Should their entire lives be blighted, Naomi reasons, simply to assuage her own grief and to provide for her needs?

For your sakes. Here is the secret of Naomi’s loveliness of character, of her appeal to Ruth—her first thoughts were ever of others. Though Naomi felt keenly her own loss (v. 20), yet the experience had not warped her outlook on life. Her sense of values was still in balance. In her life was reflected the likeness of Christ, who ordered His own life “for their sakes” (John 17:19). To seek the well-being of others is “the great principle which is the law of life for the universe” (DA 21). There is no greater power than the influence exerted by an unselfish life. “A kind, courteous Christian is the most powerful argument that can be produced in favor of Christianity” (GW 122).

14. Wept again. Compare v. 9. Partly in mutual sorrow because of their widowhood, partly on account of the emotional tension occasioned by the decision that must now be made.

Clave. Or, “clung” to her. Ruth could not bear to be separated from one whose beauty of character had inspired her own soul with high ideals and had given her something she felt was worth living for—even if she never again had a home of her own. Happy the mother-in-law today who attracts rather than repels her daughters-in-law. Every mother-in-law may study and meditate with profit on the character of Naomi. She is the outstanding character of this narrative.

15. Is gone back. Though attracted to Naomi, like Ruth, Orpah felt herself bound even more closely to Moab. Orpah’s return made Ruth’s decision more difficult, for now she stood alone.

Unto her gods. The god of the Moabites was Chemosh (see on Num. 21:29). Orpah may have temporarily adopted her husband Chilion’s religion (see Ruth 4:10), but if so, had now returned to idolatry.

16. Intreat me not. These words introduce Ruth’s decisive answer to Naomi’s suggestion that she follow Orpah’s example, and return to her own people. Ruth’s answer is the keynote of the whole book. It is not merely that Ruth’s love for her mother-in-law leads her to cleave to Naomi. Ruth has discovered that it is Naomi’s faith that makes her a wonderful woman. Ruth resolutely makes her decision for the true God: “Thy people shall be my people, and thy God my God.” No more sublime affirmation of love and devotion is to be found anywhere.

Thy God my God. Ruth’s only knowledge of the true God was what she had seen of Him reflected in Naomi and the other members of Naomi’s family. It is ever thus that God reveals Himself to men—by a demonstration of the power of His love operating in the lives of erstwhile sinners. The transforming power of divine love is the best argument in favor of the truth. Without it our profession is no better than “sounding brass, or a tinkling cymbal” (1 Cor. 13:1).

17. The Lord do so to me. Here Ruth uses the sacred name, Jehovah. She puts herself on oath, and invokes the punishment of the God of the Israelites if she should let anything less than death part her from Naomi. The original Hebrew has the definite article “the” with “death.” Ruth refers to “the death” that comes to all.

Ruth uses the regular Hebrew formula for an oath, one that appears again and again in the OT. In 1 Sam. 3:17 Eli invokes God’s punishment against Samuel if he should hide from Eli anything that God had shown him when He called Samuel by name. This experience marks the beginning of Samuel’s ministry as a prophet. If Samuel wrote the book of Ruth, as conservative Bible scholars have rather generally thought, then this similarity in language becomes particularly meaningful. It appears also in 1 Sam. 25:22, where David himself uses this formula as an oath that he will destroy Nabal and all those belonging to his household. David again uses this formula in his oath to make Amasa captain of the host (2 Sam. 19:13). A paraphrase of what Ruth said would run like this: “I swear by the true God that death alone shall separate me from you.” Ruth stood the supreme test She proved to be more of a Jewess at heart than she was a Moabitess. A change had taken place during her association with Naomi, and she knew she would feel more content and more at home in the strange land of Israel than she would in the familiar land of Moab, and among her lifelong friends. A knowledge of the true God binds human hearts more closely together than do the ties of race or kindred.

18. Stedfastly minded. A noble character trait indeed Neither the urging of Naomi nor the example of Orpah could change Ruth’s determination to cast her lot with Naomi and Naomi’s God.

19. They came to Beth-lehem. We do not know where in Moab, Naomi and her family sojourned, nor whether they entered Moab from the north or from the south. In any event, the return to Bethlehem meant a descent of about 4,500 ft. (1,372 m.) from the highlands of Moab to the level of the Dead Sea, and an ascent of about 3,750 ft. (1,143.3 m.) to Bethlehem—in a distance of perhaps 75 mi. (120 km.). How fast Ruth and Naomi could travel, and how much they could carry, we do not know. But in those days women were accustomed to travel on foot, and to carry much heavier loads than women of Western lands would think of trying to carry now.

The city was moved. Though Naomi had been absent for perhaps ten years, she still had many friends and relatives in Bethlehem. This was, after all, her home. In Bible times any town surrounded by a wall was called a “city”—even though it might be very small by modern standards (see on Joshua 6:1–3). Joshua enumerates 124 such “cities” (ch. 15:21–62). Bethlehem apparently had a wall around it, for mention is made of a gate where the official business of the city was transacted (Ruth 4:1).

Is this Naomi? The question the townsfolk of Bethlehem asked does not necessarily infer that they had difficulty in recognizing her, though the experiences through which she had passed may have appreciably affected her appearance. In her reply Naomi spoke of the bitterness (v. 20) of her affliction (v. 21), particularly with respect to the fact that she “went out full” and returned “home again empty” (v. 21). Naomi was not so much concerned with material possessions as with the fact that she returned alone. Therefore when the townsfolk asked, “Is this Naomi?” they were in effect exclaiming, “Is this Naomi, returning alone, as a widow?” It seemed incredible that not only her husband but also both sons had died.

Ellen G. White comments

16  COL 290, 301; PK 19