Ruth 1

1 Now it came to pass in the yamim when HaShofetim (the Judges) ruled, that there was a ra’av (famine) in the land. And a certain ish (man) of Beit-Lechem Yehudah went to sojourn in the sadei Moav, he, and his isha (wife), and his two banim (sons).

2 And the shem (name) of the ish (man) was Elimelech, and the shem (name) of his isha (wife) Naomi, and the shem of his two banim Machlon and Kilyon, Ephrathites of Beit-Lechem Yehudah. And they came into the sadei Moav, and continued there.

3 And Elimelech, Naomi’s husband, died; and she was left (alive) and her two banim.

4 And they took them wives of the nashim (women) of Moav; the shem (name) of the one was Orpah, and the shem (name) of the other Ruth: and they dwelled there about eser shanim (ten years).

5 And Machlon and Kilyon died also both of them; and the isha was left (alive), surviving with neither her yeladim nor her ish.

6 Then she arose with her kallot, that she might make teshuvah (return) from the sadei Moav: for in the sadeh of Moav she had heard how that Hashem had visited His people in giving them lechem (bread).

7 Wherefore she went forth out of the place where she was, and her two kallot with her; and they set on the derech (way, road) to make teshuvah (return) unto Eretz Yehudah.

8 And Naomi said unto her two kallot, Go, go back each to her beis em (mother’s house): may Hashem show chesed (lovingkindness) to you, as ye have dealt with hamesim (the dead ones), and with me.

9 Hashem grant you that ye may find menuchah (resting place), each of you in the bais of her ish. Then she kissed them; and they lifted up their voice, and wept.

10 And they said unto her, Surely we will make teshuvah (return) with thee unto thy people.

11 And Naomi said, Turn back, my banot; why will ye go with me? Are there yet any more banim in my womb, that they may be your husbands?

12 Turn back, my banot, go your way; for I am too old to have an ish. If I should say, I have tikvah, if I should have an ish halailah (tonight), and should also bear banim,

13 Would ye tarry for them till they were grown? Would ye stay from having ba’alim (husbands) for them? Nay, my banot; for it is more mar (bitter) for me than you, for the Yad Hashem has gone out against me.

14 And they lifted up their voice, and wept again; and Orpah kissed [cf Mt 26:49] her chamot; but Ruth clung unto her.

15 And she said, Hinei, thy sister-in-law is gone back unto her people, and unto her g-ds; return thou after thy sister-inlaw.

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 G-d shall be Elohai;

17 Where thou diest, will I die, and there will I be buried. Hashem do so to me, and more also, if anything but HaMavet part thee and me.

18 When she saw that she was steadfastly minded to go with her, then she left urging her.

19 So they two went until they came to Beit-Lechem. And it came to pass, when they were come to Beit-Lechem, that kol ha’ir (all the town) was moved about them, and they said, Is this Naomi?

20 And she said unto them, Call me not Naomi [Pleasant], call me Mara [Bitter]; for Shaddai hath dealt very bitterly with me.

21 I went away full and Hashem hath brought me back empty; why then call me Naomi, seeing Hashem hath testified against me, and Shaddai hath made me very bitter?

22 So Naomi returned, and Ruth the Moabitess, her kallah, with her, which returned out of the sadei Moav; and they came to Beit-Lechem in the beginning of katzir seorim (barley harvest).

Ruth 1 Commentary

Chapter 1

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

Elimelech and his sons die in the land of Moab. (1-5) Naomi returns home. (6-14) Orpah stays behind, but Ruth goes with Naomi. (15-18) They come to Bethlehem. (19-22)

Verses 1-5 Elimelech's care to provide for his family, was not to be blamed; but his removal into the country of Moab could not be justified. And the removal ended in the wasting of his family. It is folly to think of escaping that cross, which, being laid in our way, we ought to take up. Changing our place seldom is mending it. Those who bring young people into bad acquaintance, and take them out of the way of public ordinances, thought they may think them well-principled, and armed against temptation, know not what will be the end. It does not appear that the women the sons of Elimelech married, were proselyted to the Jewish religion. Earthly trials or enjoyments are of short continuance. Death continually removes those of every age and situation, and mars all our outward comforts: we cannot too strongly prefer those advantages which shall last for ever.

Verses 6-14 Naomi began to think of returning, after the death of her two sons. When death comes into a family, it ought to reform what is amiss there. Earth is made bitter to us, that heaven may be made dear. Naomi seems to have been a person of faith and piety. She dismissed her daughters-in-law with prayer. It is very proper for friends, when they part, to part with them thus part in love. Did Naomi do well, to discourage her daughters from going with her, when she might save them from the idolatry of Moab, and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do that; but if they went with her, she would not have them to go upon her account. Those that take upon them a profession of religion only to oblige their friends, or for the sake of company, will be converts of small value. If they did come with her, she would have them make it their deliberate choice, and sit down first and count the cost, as it concerns those to do who make a profession of religion. And more desire "rest in the house of a husband," or some wordly settlement or earthly satisfaction, than the rest to which Christ invites our souls; therefore when tried they will depart from Christ, though perhaps with some sorrow.

Verses 15-18 See Ruth's resolution, and her good affection to Naomi. Orpah was loth to part from her; yet she did not love her well enough to leave Moab for her sake. Thus, many have a value and affection for Christ, yet come short of salvation by him, because they will not forsake other things for him. They love him, yet leave him, because they do not love him enough, but love other things better. Ruth is an example of the grace of God, inclining the soul to choose the better part. Naomi could desire no more than the solemn declaration Ruth made. See the power of resolution; it silences temptation. Those that go in religious ways without a stedfast mind, stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil and forces him to flee.

Verses 19-22 Naomi and Ruth came to Bethlehem. Afflictions will make great and surprising changes in a little time. May God, by his grace, fit us for all such changes, especially the great change!, Naomi signifies "pleasant," or "amiable;" Mara, "bitter," or "bitterness." She was now a woman of a sorrowful spirit. She had come home empty, poor, a widow and childless. But there is a fulness for believers of which they never can be emptied; a good part which shall not be taken from those who have it. The cup of affliction is a "bitter" cup, but she owns that the affliction came from God. It well becomes us to have our hearts humbled under humbling providences. It is not affliction itself, but affliction rightly borne, that does us good.

Chapter Summary

INTRODUCTION TO THE BOOK OF RUTH

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

{l} Onomastic. Sacr. p. 211. {m} T. Bab. Bava Bathra, fol. 13. 2. {n} Eccl. Hist. 1. 6. c. 25.

\\INTRODUCTION TO RUTH 1\\

This chapter treats of a family that removed from the land of Canaan to the land of Moab on account of a famine, where the father of it and his two sons died, and each of them left a widow, Ru 1:1-5 the mother-in-law proposed to return to her own country, and set forward with her two daughters-in-law, whom, when they had gone a little way with her, she entreated to go back, and expostulated with them about it, Ru 1:6-13, upon which one of them did, but the other, Ruth, the subject of this book, resolved to go the journey with her, Ru 1:14-18 and they both came to Bethlehem, the former residence of her mother-in-law Naomi, who was greatly taken notice of by her old friends and acquaintance, to whom she related her present circumstances, Ru 1:19-22.