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NAOMI RETURNED FROM MOAB TO BETHLEHEM

There are four paragraphs in Ruth, chapter one.

Ruth 1:1-5 - Naomi's Husband and Sons Died in Moab

The first verse of the book of Ruth gives us a clue concerning the time in which this story occurred - the time of the Judges. This is a period of at least 350 years between the death of Joshua, in approximately 1405 BC, and the reign of Saul in 1043 BC The chapter begins with the word "and." This may mean that this chapter is a continuation of something previously written, possibly the book of Judges. It is possible that this happened, but we cannot say with certainty. If you read the end of Judges and then the beginning of Ruth, it appears possible. We should be aware of the fact, however, that the book of Ruth does not follow Judges in the Hebrew Bible.

Some scholars believe that the book describes events that took place 304 years after the death of Joshua. These were traumatic times. The people experienced great devastation from famine as well as the destruction of one war after another.

The author set the stage for the story in these words:

The man's name was Elimelech; his wife's name Naomi. The names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem, Judah. And they went to Moab and lived there. Ruth 1:2

The author said that Elimelech was an Ephrathite. "Ephratha" was an ancient name for Bethlehem. This was true in the time of Jacob and was still true in the time of Ruth. However, in the time of the kings (I Kings 11:26) the name had changed to Ephraimites.

There are some things we know about each person in the family:

· Elimelech means "God is king." He was a leader in Israel.

· Mahlon means "sickly." He was the elder son of Elimelech and the husband of Ruth. He died childless, but he had the benefit of the Levirate law. We will describe this law later in our study.

· Chilion means "pining." He was the younger son of Elimelech and the husband of Orpah. It is quite possible that he died before Mahlon, but after Elimelech. He also died without issue, but without Levirate benefit. His name was blotted out.

Notice, the author said that "they went to Moab." This was said in a matter-of-fact manner which could be deceiving. The people of Israel were to stay within their own land and were forbidden to have any dealings with Moabites. This, of course, Elimelech rejected. Although there was famine in the land of Judah, it was not necessary for Elimelech to take his family to Moab. The other people of Bethlehem felt the famine as much as Elimelech, but they did not leave Canaan. This was clearly disobedience.

The author continues the story in the next verse.

Now Elimelech, Naomi's husband, died, and she had only her two sons. Ruth 1:3

At the death of the father of the family, the elder son, Mahlon, would become the heir and take control of the family. His brother would be at his right hand. Ruth would be charged with the care of the household with Naomi in a kind of emeritus role. Because Naomi was older, she would have age respect from all of them. The family could go on and sustain itself in this arrangement during the lifetime of the sons.

The thing that any widow worried about finally happened to Naomi.

They married Moabite women. One married Orpah and the other Ruth. After they had lived there about ten years, both Mahlon and Chilion also died, and Naomi had neither her two sons nor her husband. Ruth 1:4, 5

These verses could mean that Mahlon and Chilion did not marry until their father had died. That is possible, but not probable. It was considered a sin to go to Moab because they were not to pray for the peace of Moab or Ammon. These people rather than helping Israel return to the land and giving them food, refused them passage. To dwell in Moab would require the regular greeting of shalom to their neighbors, and this was strictly forbidden. The sin was compounded if one married a Moabite!

Notice that Orpah was named first. This usually meant that she had married into the family first. If true, then this was a serious breach of custom because her husband was younger than Mahlon who married Ruth.

There are some Jewish scholars who believe that Elimelech became wealthy and powerful in Moab. They also believe that the king, Eglon, (see Judges 3:19), gave his daughters to Elimelech's sons to arrange for treaty and respect. The fact that these two young men had married Moabite wives would make it impossible for them to ever return to Canaan.

Think about this situation for a moment. Elimelech knew that it was wrong for him to leave Canaan. He had to know it was even worse to go to Moab. It was still worse that he married both his sons to Moabite women. Add to this the fact that Elimelech came from Bethlehem, one of the areas least devastated by the drought.

Again, Elimelech had to know that when he married his sons to Moabite women, he forever precluded his or his family’s return to the Land of Promise. Ezra, in Ezra 9:12, dealt with people who had done as Elimelech had done. In that instance, the guilty men had to put away both their wives and their children. Though Elimelech's actions were stated matter-of-factly, it represented a most serious error.

The text does not comment directly on the spiritual life of Elimelech or his family, but there are some indirect indications of their outlook.

· They voluntarily left the land God had given them, without being instructed by God to do so. This suggests that he did not take God's gift too seriously.

· The fact that he went to Moab, a people God put under a curse forever, suggests that Elimelech did not take God's actions seriously.

· The fact that Elimelech gave both his sons in marriage to women from Moab suggests that he had no intentions of ever returning to Israel. It was forbidden for a Moabite to enter the land of Canaan.

It is not surprising that the author says, in verses three and five, that Elimelech and his two sons died in Moab. They never had an opportunity to return even if they had so chosen.

Both Mahlon and Chilion also died, and Naomi was left without her two sons and her husband. Ruth 1:5

When Elimelech died, the two sons cared for Naomi. Control of the family passed into the hands of her eldest son, Mahlon, and she knew she had nothing to fear as long as the two sons lived.

Now, however, both sons had died and neither of them had a son to take control of the family. At this point, Naomi, as well as Orpah and Ruth, faced a crisis with no one to care for her. There was no way that they could survive in such a hostile environment without the protective care of a male relative or benefactor.

Ruth 1:6-14 - Naomi Begins Her Return to Bethlehem

Notice that several verses in this paragraph begin with the word "then" and the word "and." It reminds us of the Gospel of Mark. This tells us something about the writing. The author is giving us historical information, but does not attempt to give every detail. He gives only enough historical information to support the basic idea he was trying to convey in the book, but in rapid-fire order.

When she heard in Moab that the Lord had come to the aid of his people by providing food for them, Naomi and her daughters-in-law prepared to return home from there. Ruth 1:6

There is a dilemma in verse six. Naomi couldn't survive without a man in her enclave, which would guarantee their safety. It would also guarantee access to water supply. If women came to a well alone, they would be refused the use of it by the men who also wanted to use the water from the same well. In Genesis 29:1-8, when Jacob arrived at Paddan-Aram, the text suggests that they covered the well with a stone too huge for women to move. Available water was a vital concern among desert people. Naomi wisely chose the only viable option - the hazardous trip back to Bethlehem. Three women traveling alone, in such a pagan area, could expect to face danger, if not death.

Notice that Naomi had received news of conditions in Canaan. We tend to think of desert life in 1000 BC as unbelievably isolated. It was. Communications, however, were surprisingly good given their primitive conditions. News from Canaan was quite promising. As we said earlier, life had been difficult in Canaan for two reasons:

· The Jews were oppressed by the former inhabitants of the land whom they failed to kill or drive out.

· There had been a drought and famine in the land for several years.

Verse six suggests that more positive conditions had been reported in both these areas. Having heard this news, Naomi acted immediately.

With her two daughters-in-law she left the place where she had been living and set out on the road that would take them back to the land of Judah. Ruth 1:7

The probable route Naomi, Ruth and Orpah took as the trip began is shown on the map.

We cannot be certain where Elimelech settled in Moab, but it is probable that it was somewhere south of Mt. Nebo on the map. This would mean that the three women would have to travel through rugged terrain.

Certainly, Elimelech's family had herds of sheep and/or goats before Mahlon and Chilion died. Did they travel with at least some of these animals or did they sell all of them to make travel easier? We don't know. It seems reasonable to assume that they kept some animals to provide food for the journey.

Then Naomi said to her two daughters-in-law, "Go back, each of you, to your mother's home. May the Lord show kindness to you, as you have shown to your dead and to me." Ruth 1:8

One wonders why Naomi did not suggest that her daughters-in-law go home before she started the journey. We can't be certain. It is possible she did suggest it, but the author did not report it. It is just as possible that she began to see how difficult the journey was and wanted to spare them such hardship. Whatever the reason, the three started the arduous trip from Moab to Judah.

Notice that Naomi suggested that the daughters-in-law return to their "mother's tent." There may be several reasons Naomi designated their "mother's tent," but two come to mind:

· People attribute compassion and understanding to mothers.

· In desert tents, one section was designated as the "mother's tent." The girls in the family would sleep there. If Ruth and Orpah went back to their families, they might stay in their mother's tent.

Naomi's blessing is both beautiful and surprising. It tells you something about their family relationships. In the eastern part of the world, mothers have a poor reputation in dealing with their daughters-in-law. Mothers were often harsh, cold and unfeeling toward their son's wives. Often mothers-in-law treated their son's wives as servants, as property.

This was not true with Naomi. Her blessing upon Ruth and Orpah made it clear that these women had treated her and her sons quite well. Verbal or physical abuse was not a part of their relationship. This was unusual in that culture.

One begins to get a picture of Naomi as a gracious, loving woman who feared God. The actions of her husband, on the other hand, were anything but God fearing. This makes it even more surprising that she could be the servant of God she obviously was.

At this point, the author made no direct statement concerning the attitude of Ruth and Orpah toward the worship of Israel's God. Whatever that may be, Naomi did not hesitate to speak to them about the blessing of God on their lives.

However, there is a dilemma at this point. Naomi invoked the blessing of God upon two Moabite women in Ruth 1:8, 9. It needs to be pointed out that the law strictly forbids blessing a Moabite (male), but it does not forbid blessing a Moabitess (female). In spite of this, the very conservative Jewish people of Bethlehem could be expected to go beyond the demand of the law to exclude both. In Deuteronomy 23:3, Moses made it clear that the Ammonites and Moabites could not enter the assembly of the Lord. This was because instead of offering Israel food, when they traveled from Egypt to Canaan, they refused them passage through the land. Israelites were not to seek peace or good relations with them as long as they lived. Notice what Naomi said:

"May the Lord show kindness to you as you have shown to your dead and to me. May the Lord grant that each of you will find rest in the home of another husband." Then she kissed them and they wept aloud Ruth 1:8, 9

The blessing was beautiful to say the least. The content of this blessing gives us some important information about the relationship between them:

· She wished them kindness as they had shown to the deceased and to her. This was an unusual relationship. It says something very complimentary about the two wives and about Naomi.

· Naomi wished them rest in the home of a new husband. Many a mother-in-law would want the wives to remain with her and help take care of her. This says something very important about how Naomi felt about the widows of her sons.

The ancient Rabbis offered an instruction that is still followed: A potential proselyte should be discouraged at least three times from committing himself/herself to Judaism. Modern Jewish scholars hold three distinct positions about Ruth 1:8, 9:

· This was Naomi's first discouragement of her Moabite daughters-in-law.

· Others believe Naomi was embarrassed to bring Moabite women into Israel because of the national bias. She therefore might encourage them to go home.

· Others believe Naomi was simply being honest with Ruth and Orpah.

Obviously, the text does not deal specifically with this issue.

One thing Ruth and Orpah could have done was to accept the legal marriage settlement to which they were entitled, in such circumstances, and go on their way.

In verse nine, the name "Lord" is "Jehovah" (hwhy) - the Eternal God of Justice. The use of this name suggests that Naomi appealed to God the righteous judge, to bless these women because of their faithfulness to her and to her sons.

The text says that Naomi kissed Ruth and Orpah. In that culture the kiss was a symbol of acceptance and forgiveness. Naomi's kiss told Ruth and Orpah that the relationship among the three of them was amiable. The use of the kiss as a symbol of acceptance and friendship is still practiced in eastern cultures and those European cultures heavily influenced by eastern cultures. This is most visible when dignitaries from a foreign country are welcomed.

Weeping, in eastern cultures, is an expression of unspeakable sorrow. In the time of Jesus, professional wailers were hired to mourn the death of a loved one. There was sorrow for the three women at the possibility of separation. There was probably as much symbol as sorrow, but the sorrow was real.

In verse ten, Ruth and Orpah responded to Naomi's suggestion.

Then she kissed them and they wept aloud and said to her, "We will go back with you to your people." Ruth 1:9b, 10

We do not easily understand their culture. In our time, a woman would usually think of her parents as her primary family when her husband dies. That was not true in the Near East. They more often thought of becoming a part of the husband's family for life. In either instance, the widow presented a hardship for either family with which she identified. It appears that both women saw their participation in their husband's family as permanent.

Verse eleven may seem strange to us, but Naomi was dealing with a serious situation.

But Naomi said, "Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands?" Ruth 1:11

This was Naomi's second attempt to get the two women to turn back to their mother's tent. She dealt with a tradition of that culture. In Genesis 38, Judah's first born son, Er, died. His wife, Tamar, was given to Onan, according to Levirate law. (This law grew out of a problem that existed among the people of Israel. It was considered a tragedy if a man died before he had a son to carry on his name. Because of the shortness and fragile quality of life, this tragedy occurred with some frequency. The Levirate law required the closest male in the family to take his brother's wife into his home and father a son by her. This son was considered the son of the deceased brother. (In this manner the name of the deceased would not be cut off.) In this instance, Onan refused to father a son on behalf of his dead brother Er, and he also died. Judah had only a very young son left and was afraid if he gave Shelah as husband to Tamar, he, too, might die. Judah urged Tamar to go to her father's home until Shelah was of age. These were normal understandings in that culture.

It was impossible for a widow to survive on her own. She could not defend herself physically against thieves and those who would take advantage of her. She could not gain access to the water supply because she would be physically unable to remove the stone slab that covered the mouth of the well. She would turn to her husband's family to find an available husband. Failing this, she would turn to her father's family. If she was unsuccessful or unwelcome there, her only hope of survival was to become a prostitute or die. Naomi stressed the fact that she had no sons to give them.

Without giving the two women an opportunity to answer, Naomi tried to dissuade them a third time.

"Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me - even if I had a husband tonight and then gave birth to sons - would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the Lord's hand has gone out against me!" Ruth 1:12, 13

There is more urgency in her words this time. Naomi assumed that their reason for staying was simply to find another husband. It would not make sense to follow the motives suggested by Naomi. She had no sons to give them. If she conceived a son immediately, the two women could not wait until the sons grew up to marry them. At that point, both Ruth and Orpah would be too old to bear children. Naomi pointed out the folly of their following her.

In verse thirteen, Naomi gave us a glimpse into her own mind and heart.

It is more bitter for me than for you, because the Lord's hand has gone out against me! Ruth 1:13c

She has lost her husband and two sons. Now she had the responsibility of providing for two daughters-in-law. She was right; it was harder for her than for them. Naomi used the word "marah" which means bitter, angry, chafed, heavy, discontent.

Naomi also ascribed her condition to "the Lord." The name Naomi used for God is "Jehovah." This name is repeatedly used in situations where judgment was discussed. Notice also that this sentence contains the idea of judgment - "The hand of the Lord has gone forth against me." Very often the Old Testament mentioned the idea of "the hand" of God in situations which involved great use of divine power, especially expressions of judgment.

The question arises, why would God judge the family of Elimelech when he was dead? Part of the nature of evil is the fact that it never takes place in a vacuum. It always has consequences for succeeding generations. Naomi's words sound as though God was punishing her for the actions of her husband. This was not true. One characteristic of disobedience is that every rebellious act has its inherent cost, its inevitable consequence, no matter whether the guilty party is present or not. Judgment should be seen as a choice of the rebel rather than an act of an overly angry God.

As we hinted earlier, this was Naomi's third attempt to dissuade the two women from following her. Following meant more than going where Naomi went. It meant adopting her entire way of life, including the worship of God. This fact figured in Naomi's thinking to some extent.

Ruth and Orpah responded in a way that would have been shocking and created an aura of envy in other families of that day.

At this they wept again. Then Orpah kissed her mother-in-law goodbye, but Ruth clung to her. Ruth 1:14

Though such an emotional response was not necessarily spontaneous, this expression was quite real. Intense weeping, on such occasions, was their cultural way to express the depths of sorrow they experienced. It was real. These women felt sorrow at being separated from Naomi and from each other.

The responses of Ruth and Orpah to Naomi's third attempt to dissuade them from following her were very different, but quite symbolic.

Orpah kissed Naomi. This was the cultural symbol that there was trust and forgiveness between the two women. Few families, in that era, could expect such an open, honest exchange. This was also Orpah's announcement that she would do as Naomi urged. It meant that she would go back to her father's home. It also meant that she would cease worshipping the God of Israel and return to the idol worship of her childhood.

Ruth clung to Naomi - Ruth's actions were also symbolic. Ruth responded in a very delicate way. In every household, the mother held control of the children and the wives of her sons. The daughters-in-law were expected to obey her as they would their own mother. Ruth needed to find a way to show Naomi that her choice to stay, though contrary to Naomi's instructions, was a choice of love and not rebellion. She accomplished this goal by clinging to Naomi.

One wonders what the relationship was when Ruth and Orpah realized that they had made opposite choices. This would be an even more intense situation if the two were in fact sisters.

Ruth 1:15-18 - Ruth Declared Allegiance to Naomi and God

Naomi's reaction to Ruth's response was one of surprise, if not shock. Naomi had described the situation in reasonable terms. In view of Naomi's statement, Ruth's response made little sense.

"Look," said Naomi, "your sister-in-law is going back to her people and her gods. Go back with her." Ruth 1:15

Naomi tried to explain one more time. She appealed to Ruth based on Orpah's choice. Naomi hoped that the fact Orpah had chosen to accept her suggestion would lend credibility to the idea in the mind of Ruth. It did not work.

Verse 15 sounds as though Naomi wants Ruth to be an idolater. This was not her emphasis. Naomi was urging Ruth to return to her former way of life. If Ruth did that, she must serve the idols of her parent's culture.

Naomi was trying to deal realistically with two very large problems:

· Naomi would have difficulty sustaining her own life let alone being responsible for Ruth also.

· Naomi was in a difficult situation because Ruth would not leave and Naomi was afraid to take a Moabitess into Bethlehem. That was unacceptable and probably dangerous. Her last hope of solving the dilemma was lost when Ruth rejected the idea of returning to her parents' home.

Ruth's response to Naomi's entreaty is well known, but not well understood.

But Ruth replied, "Don't urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely if anything but death separates you and me." Ruth 1:16, 17

Notice that verse 16 begins with the word "but." This suggests a direct contrast between the content of verse 15 - Naomi's entreaty for Ruth to leave - and verse 16 - Ruth's promise to stay with Naomi.

It was a delicate matter for Ruth to disagree with her mother-in-law. She accomplished it in a direct, but acceptable manner. If you look carefully at these two verses, you can see that Ruth accomplished this by six affirmations followed by an oath. Whether Naomi thought Ruth's decision was wise or not, she clearly understood that it was final. These six affirmations were carefully chosen.

"Where you go I will go." Ruth was making an irreversible covenant that she would not leave Naomi. Like it or not, Naomi could count on the ongoing presence of Ruth. It was a pledge that Ruth would follow her and serve her as long as she lived.

"Where you stay I will stay." The word "stay" is "leen" (/yl!) which refers to a place to stay the night. It often describes a very temporary location. It suggests an apparent willingness to pursue a nomadic life, if necessary, in order to survive with Naomi. This second statement is more intensely designed to show Ruth's determination not just to be in the same location, but to be family. The statement, "where you stay" rather than "where you live," also suggests that Ruth had not decided to go with Naomi in the hope of living in a permanent house, rather than a tent as they now lived. There is determination in Ruth's oath and it is very intentional.

"Your people will be my people." The literal statement is "Your people my people." This is a statement of identity. This is the clearest indication that Ruth has given of her intention. It is not that she is going to just carry out her marriage vows. She is determined to become a Jewess. "Your people my people" is more than a nationality. Speaking carefully, being a Jew must include the worship of the God of Israel. Ruth was committed to her husband's family. The root of her commitment, however, went much deeper than family loyalty. Ruth's next statement, then, could not possibly be a surprise.

"Your God my God." Ruth continued to extend the boundaries of her commitment. She had grown up in a family committed to idolatrous worship. In her marriage she was required to worship her husband's God. Now she was free to make her own choice. She chose to commit herself to the worship of Jehovah, the God of Israel. This commitment, for the first time in her life, was made not because of family or culture, but out of personal desire.

"Where you die I will die." Ruth could be motivated by her concern for her mother-in-law. This statement makes Ruth's intentions clear. Naomi will probably die before she does. Ruth is promising that Naomi's death will signal no changes in her activities. She will live in Israel as long as Naomi lives. When Naomi dies nothing will change. Ruth's commitment is not just to Naomi, but to God and His people Israel. Ruth will not run to her family in Moab when Naomi, her last contact with her husband's family, dies. Ruth intends to stay in Israel and die there.

"There I will be buried." Ruth had not only learned of the God of Israel, but had accepted Jewish values as well. It was very important for a Jew to be buried in Israel. This was a religious statement, not a sentimental expression. Joseph required his family to take an oath that they would take his bones back to Israel. It was an expression of Joseph's faith that God would take them back to the Land of Promise and he wanted to be part of that experience. Ruth had committed as much of her life to God and Israel as it was possible for her to covenant - she would be buried in the land, with Naomi's family.

Ruth made one final step in her oath. She said,

"May the Lord (Jehovah) deal with me, be it ever so severely, if anything but death separates you and me." Ruth 1:17b

As a final gesture of conviction, Ruth calls upon Jehovah, the Eternal God of Judgment, to punish her should she break this dramatic oath. The demonstration of unusual conviction and resolve was not unique with Ruth. This was the way a person who was serious about his/her oath would show that fact. Having said this, it should be noted that such an oath was not taken lightly. They believed that if anyone violated such an oath, Jehovah would indeed punish them as they had vowed.

Observe that Ruth called upon the name of Jehovah - the Eternal God of Judgment. She could have softened the oath's tone, calling on the name of Elohim - The Majestic God of Mercy. Ruth's choice was intentional. If a person means what they say, they do not need to search for soft resolves. Ruth made it clear she meant exactly what she said.

Put yourself in Naomi's position. How would you feel having heard such an oath? The text shares at least some of Naomi's response.

When Naomi realized that Ruth was determined to go with her, she stopped urging her. Ruth 1:18

The author reported that Naomi saw that Ruth was "determined to go with her..." The word "determined" is "amats" (Jm^a*). It is the root word which means "to be very courageous, to fortify, to harden one's resolve, to be absolutely obstinate in a good sense. Naomi was thoroughly convinced that nothing could ever change Ruth's mind about her vow. In such a situation, Naomi could have demanded that Ruth do as she had previously requested. This would have created an impasse. This would neither be characteristic of Naomi nor of her relationship with her daughter-in-law.

A second feeling which must have come to Naomi's mind, though the text does not mention it, is a perplexity over how she would deal with bringing a Moabite daughter-in-law into Bethlehem. Naomi had no reason to believe that her extended family would accept such a flagrant disregard for what they understood to be the teaching of Scripture. She certainly must have wondered how she could hope to provide for herself and her daughter-in-law while living among hostile relatives. The fact that relatives would assist in her care alone would be surprising. Add to this situation the presence of a Moabite and you have an almost impossible scenario.

Remember, Naomi is old. It is possible that Elimelech's family would tolerate the presence of a Moabite daughter-in-law while Naomi was alive. Naomi had to wonder what the family would do when she died.

These and many other considerations had to flood through Naomi's mind. Nevertheless, when it was clear to her that Ruth had a moral determination to persevere in her oath, Naomi accepted it and said no more to her about it. This was astounding! Most any other mother-in-law would have hounded Ruth until, in desperation, she complied with Naomi's wishes. Naomi was different. She did not need to exert power over others to make her decisions easier.

The text suggests that Ruth will now accompany Naomi to her home village of Bethlehem. It is, however, more than that. Ruth had announced her choice to worship Naomi's God. Ruth had chosen to become a Jewess. It was rare for anyone to become a Jew. It was even more unusual for a widow to make such a choice. It was still more unusual for a Moabitess to make this choice.

Ruth 1:19-22 - Naomi and Ruth Arrive in Bethlehem

In the Hebrew text, this paragraph begins with the word "and." This is unusual in written English, but not in everyday speech which reports events. This suggests that verse 19, the travel of Naomi and Ruth to Bethlehem, was an integral part of the previous idea of verse 18, Naomi's acceptance of the idea that Ruth was determined to become a Jewess and live in Israel. It may not seem like much to us, but Ruth would probably be the only native of Moab living in Israel.

Notice the way verse 19 is written.

So the two women went on until they came to Bethlehem. When they arrived in Bethlehem, the whole town was stirred because of them, and the women exclaimed, "Can this be Naomi?" Ruth 1:9

The English wording of the verse sounds awkward and redundant. This use of repetition is one way the Hebrew provides emphasis. It is a way to stress the intensity of their trip from Moab westward to Canaan. There were caravans that traveled from Moab through Israel and on to Egypt, but they were few. This was the safest way to travel. It is possible that this emphasis suggests that the two women were forced to travel alone without benefit of the safety of a caravan.

The author also describes the reception Naomi and Ruth received in Bethlehem. The New International Version says "the whole town was stirred because of them." The Hebrew text uses the word "hoom" which means "to make an uproar," "to agitate greatly," "to destroy," "to make a great noise." This describes an unusual disturbance in this small village.

The question naturally arises, what is the nature of this great disturbance? Is the disturbance due to the presence of a Moabite woman in this very strict Jewish community which rejects such a presence? The text does not say, but there was probably some of this. Could the shock be the difference between the wealth and position with which Naomi left Bethlehem twenty years earlier and the impoverished way she has now returned? It is probable that this was at least part of the stir that took place when the people saw Naomi. It could also be that they were surprised that she came back in view of the way in which the family left Bethlehem to go to Moab.

The New International Version says "and the women exclaimed." We should note that the word "women" does not appear in the Hebrew text. It simply says, "and they said." The word "they," however, has a feminine ending. It is appropriate to understand this to refer to women. The women said, "Can this be Naomi?" Whatever else is conveyed by this statement, these women of Bethlehem are shocked. For whatever reason, their question is one of disbelief.

It would be more likely for the women to ask, "Is this Elimelech's wife?" The use of the name "Naomi," however, is a play on words. The name "Naomi" means "pleasant." Her impoverished appearance, and her tragic situation in life were anything but pleasant. This is not strong evidence, but it seems appropriate.

Naomi's reply is part of the basis for thinking that the reference in verse 19, was intentional.

"Don't call me Naomi," she told them. "Call me Mara, because the Almighty has made my life very bitter." Ruth 1:20

Naomi's response could be understood as an angry retort, but there are other possibilities:

· It could be simply an honest evaluation of life as she experienced it.

· It could be an angry response

· It could be the response of deep sorrow.

· It appears to be a confession through scalding tears and burning memories.

Remember, her husband took his family and, contrary to God's instructions, left the land God had given them to live among pagans. He violated the Scriptural injunction against blessing people from Moab and even married his two sons to Moabite women, thus precluding their return to Israel. Now the consequences of his actions are showing their painful presence. Thus she could say of her name," Do not call me Naomi." She felt like anything but pleasant. She urged her former friends, to call her "Mara", which means bitter, angry, chafed or heavy. It appears that Naomi's feeling had more to do with heaviness than with anger or bitterness.

In verse 20, Naomi reveals her understanding of the tragedies of her life - "The Almighty has made my life very bitter." The name for God, in her response, is "Shaddai" (yD^v!). It means Almighty, and comes from the root word which means powerful, impregnable, to spoil or lay waste. It describes a force so great that it is irresistible. Naomi said that God, Who is so powerful that He is irresistible, was visiting her life with heaviness and sorrow almost too great to be borne. She saw a cause and effect relationship. Her husband knowingly disobeyed the command of God. Disobedience always produces judgment, the consequences of rebellious actions. She was all that was left of that disobedient family and the natural result of disobedience was visited upon her.

In the next verse, Naomi explained her statement.

"I went away full, but the Lord has brought me back empty. Why call me Naomi? The Lord has afflicted me; the Almighty has brought misfortune upon me." Ruth 1:21

Naomi's statement, "I went away full..." suggests something of the wealth of the family at the time they left Bethlehem to go to Moab. Naomi's statement is a strong contrast. The use of the word "but," is a clear signal of this contrast. It is a before-and-after picture. In the second part of this sentence, the contrast is more than just the opposite of the first part. Let me describe the difference.

THE FIRST PART - She claimed that she left Bethlehem and the land of Israel with so much that she lacked for nothing. There is no mention of whom was responsible for this blessed situation. It just was.

THE SECOND PART - She immediately ascribed responsibility for the present dire circumstances to the actions of "the Lord." Interestingly, the name "Lord" "Jehovah" is the name for God which is most often employed in situations involving judgment.

"The Lord has brought me back empty." Her impoverished condition was an action of Jehovah. Naomi spoke of more than possessions. She left with a husband, but she returned a widow. She left the land with two sons, but she returned with only their memory. She left Bethlehem the wife of a very wealthy man. She returned impoverished. She and Ruth would have to depend upon the generosity of family members in order to survive.

Naomi was not only identifying her calamity, she was stressing it with all the force her skills and language would allow. She was taking ownership of a decision that her husband, Elimelech, had certainly made. She accepted the judgment God brought upon her for their disobedience - leaving Canaan and having dealings with Moabites and even entering into marriage contracts with Moabites for both her sons.

We should not be surprised when Naomi asked a second time, "Why do you call me Naomi?" This may be difficult for us. We would be tempted to respond in confusion, "We would call you Naomi because that is your name." In our culture, a name is a name. Most of us do not know the meaning of our names. In Naomi's culture, the name described the person. This was the idea behind the changing of the name from "Saul" to "Paul" when he became a Christian. The name Naomi once described her life perfectly. Now it did not describe her life at all.

In her second statement in this verse, Naomi used two different names for God - Jehovah and Shaddai. Look carefully at the vividness of her words. Naomi said, "The Lord has witnessed against me." As we suggested before, the name "Lord" is often associated with situations of judgment. Naomi carefully described a court scene. The words "witnessed against me" come from the word "anah" which literally means "to eye," "to observe carefully," "to look down upon," "to brow beat," "to testify against." In the Jewish judicial system, an accuser must look the accused in the face and make a positive identification of this individual as the guilty party. In effect, Naomi said that God, the judge, had looked her in the eye and pronounced her guilty of severe wrongdoing.

The last part of her statement sounds like a restatement of the first, but it is quite different. It was called a parallelism and was used very often in the Psalms for purposes of emphasis. In this last portion of her recitation of pain, Naomi used the name "Shaddai." This name describes a power which is so great it is invincible. "The all powerful God has afflicted me." Naomi's words were vivid, devastating. The word "afflicted" is "raah" and literally means "to break in pieces," "to render something/someone good for nothing," "to punish totally." God did not just punish Naomi, He totally destroyed her. In view of this, Naomi asked, "How could you possibly call me Naomi?"

Put yourself in Naomi's position. There are both ownership and great pain in her words, but there is also fire. Remember, in that culture, a decision to leave the land would usually be made by the husband without consulting his wife at all. Now, however, Naomi has been punished - bereft of husband, sons and great wealth - because of her husband's decision. We must remember that evil never takes place in a vacuum. The alcoholic sins, but his/her family suffers as much or more than the guilty party. This situation describes the hideous quality of sin rather than the lack of divine fairness.

Naomi used the name "Lord" to describe God's judgment of her and the name "Shaddai" to describe the severity of God's punishment of her life.

There appears to be a redundancy in the closing verse of chapter one.

So Naomi returned from Moab accompanied by Ruth the Moabitess, her daughter-in-law, arriving in Bethlehem as the barley harvest was beginning. Ruth 1:22

Actually, there is emphasis here, but not redundancy. The author is writing very carefully. He first reported that Naomi "returned." The word "returned" is "shoob" (bWv) which means "to turn back," "to retreat from an unfortunate direction." Elimelech took his family into Moab, into disobedience. The author said Naomi turned away from such evil ways and returned to Canaan, to obedience.

The author then focused his attention on Ruth. He begins the description by reminding us that Ruth was a Moabitess. This emphasis gives us two pieces of information:

· Ruth was a Moabitess - she came from a land under a divine curse.

· According to many Jewish scholars, the fact that she was a "Moabitess" (female) and not a "Moabite" (male) excludes her from the ban on blessing or on entering the land of Canaan.

The author used the same word "return" to describe Ruth's coming to Bethlehem as he used to describe the return of Naomi. The question arises, Why did he repeat the word "return"? The two "returns" are quite different. The picture of Naomi is one of turning away from an evil lifestyle and going back to a life of obedience, in the land in which she once lived. The situation for Ruth was different. She came out of an idolatrous background and sought to become a Jewess; she sought to live a Jewish life of obedience for the very first time. Ruth is not going home as Naomi was. Ruth converted from idolatry to the worship of the God of Israel and a determination to become a Jewess despite her probable royal background in Moab. The author used the word "returned" in two different ways:

· It was used to describe Naomi's rejection of a life of disobedience, not just a return to Bethlehem.

· It described Ruth's change from a life of idolatry to a life of obedience to the God of Israel.

The concluding sentence in this paragraph can easily be overlooked. It appears to simply identify the time of year when Naomi and Ruth arrived in Bethlehem. This brief sentence provides at least two additional pieces of information for us:

· Naomi and Ruth arrived at the beginning of the barley harvest. This is in the month of Nissan and roughly parallels our Easter season. This means that the harvest time was at hand and it would be nearly a year before they could harvest their own crops. They would need to find some way to survive during that long period of time.

· "Barley harvest" has great spiritual significance for Jewish people. Exodus 9:31 suggests that the plagues came upon Egypt when the barley "was in the ear," and nearly ready for harvest. "Barley harvest" and the time of redemption/restoration, "Passover," were nearly synonymous in the Jewish mind. It is as though the author said, " Naomi returned from her time of misdirection in Moab and experienced the restoration of God."

1:6 Believer - She believed God had mercy on Israel - ending the drought.

1:8 Kind - She wished God's blessing on Ruth and Orpah

1:8 Appreciative - She appreciated what her daughters-in-law had done.

1:9 Forgiving - She kissed Ruth and Orpah goodbye - a sign they were at peace with each other.

1:11 Sacrificial - She urged her daughters-in-law to go home when it would be harder for her.

1:13 Eager to help - She kept trying to persuade Ruth and Orpah to go back to their families.

1:18 Sensitive - When it was clear Ruth would not leave, she stopped urging.

1:20 Honest - "Don't call me Naomi... call me Mara."

1:21 Faithful - She served God even when she thought He was punishing her.

1:9 Loving - She wept when Naomi told her to go home.

1:14 Loyal - She clung to Naomi though it mighty mean an even harder life.

1:16 Determined - None of Naomi's attempts to get her to go home could change her mind.

1:16 Spiritual - "Your God is my God."

1:16 Faithful - "Where you die, I will die."

1:17 Honest - She invited God to punish her severely if she failed to keep her oath.

Boaz

Because of the progress of the story, Boaz is not mentioned in chapter one.

Biblical books which are historical in nature, follow a definite pattern: They use historical settings and events to tell us something specific about God. The book of Ruth is one of these books. In this chapter of the story of Ruth, the author tells us some important things about God:

· 1:6 - Powerful - The author suggests that the Lord had come to the aid of the people of Israel by giving relief from famine and providing food for them. This tells us that God is powerful over nature. It also tells us that God was merciful to Israel although they had been most disobedient.

· 1:8 - Kind - When Naomi urged Orpah and Ruth to return to their homes, she called upon Jehovah to show kindness to them. Many people see only an angry, vengeful God in the Old Testament. Naomi knew the kindness of God to be real in life.

· 1:9 - Generous - Naomi also asked God to provide new husbands for Ruth and Orpah and that these women would be at rest in their new homes. Naomi knew God to be compassionate, given to blessing, concerned about every detail of life.

· 1:13 - Punishes - Describing the pain of her life, Naomi said Jehovah's hand had gone out against her. This compassionate and merciful God was also a God of justice. Though God is merciful, evil will not go unpunished.

· 1:16- Personal - Ruth declared her allegiance to the God of Israel. She knew that though God (Elohim - the God of Mercy) was powerful over all nations and deities, He was also a very personal God - "your God, my God."

· 1:17 - Judges with compassion - Ruth ended her allegiance to Naomi and to God with an oath that called upon God to mediate her oath and judge her if she failed to keep her promise. God was intimately involved in the relationships of His people with each other. He is the judge who carries out judgment with compassion.

· 1:20 - Almighty - Naomi said, "The Almighty has made my life very bitter." Identifying God as the Almighty is to say there is no power in all creation as strong as He is. This power will punish evil and it will not be pleasant. Nevertheless, the judgment of God will always be motivated by a desire to draw us back to an obedient relationship with Himself.

· 1:21 - Judges - Naomi said, "The Lord has brought me back empty." The Lord - Jehovah - will allow the disobedient to prosper, but eventually He will judge disobedience and remove everything a rebellious life accumulated. Notice that even in His judgment, His purpose was to bring His people back to Himself.

· Naomi said, "The Lord has afflicted me." As we said earlier, this quotation really says, " the Lord (the judge) has witnessed against me." To witness against has two parts: It is to provide evidence in trial. It also pictures the judge who passes sentence, carries out justice against the guilty. Ruth, like many books of the Bible, presents God as both "Jehovah" and "Elohim;" as both "the dispenser of justice" and "the God of Mercy."

· 1:21 - Eternal - He is "Lord" "Jehovah."

God is mentioned six times in this chapter. All six references statements by Ruth or Naomi. Two of these statements involve Naomi's blessing upon her daughters-in-law. One of these references to God is the statement of a covenant. The remaining three statements are Naomi's description of how the Lord has afflicted her

Five of the six references use the name "Lord." This name speaks of God as eternal. This name is repeatedly used in situations where judgment was being described. In Exodus 3:14, at the burning bush, Moses was looking for a way to avoid what God called him to do. In that discussion, Moses asked God what he should say if the Israelites asked him the name of the God of their father's. God's answer was interesting.

God Said to Moses, "I am (Jehovah) who I am (Jehovah). This is what you are to say to the Israelites: "I am (Jehovah) has sent me." Exodus 3:14

This is an emphasis on the eternality of God.

When Ruth covenanted with Naomi that "your God my God," she used the name Elohim which stresses the fact that God is both all powerful. This name was used repeatedly in situations where the mercy of God has been described.

In verse 21, Naomi used both the name "Lord," "Jehovah" and the name "Almighty" "Shaddai." It was a way to stress both the fact that the eternal God judges, and the fact that He is Almighty.

Repeatedly through the Old Testament, the name "Jehovah" is used in contexts which involved the necessary exercise of judgment.

In the opening chapters of Genesis, the name for God is "Elohim" (the God of Mercy), or "Jehovah Elohim." In the contexts of judgment - the Fall, the flood, the tower of Babel - the name for God immediately changes to "Jehovah."

In Ruth 2:12, where Boaz pronounces a blessing upon Ruth, he referred to God as the Lord (Jehovah), the God (Elohim) of Israel." This is an interesting picture of God. It is like saying that the God of Israel is a merciful judge. What a beautiful picture of our God.

The book of Ruth also speaks about God without mentioning His name. The whole thrust of the book deals with the interaction between God and His people. Ruth was obedient to the worship of God and the way of life God urged his people to live. Throughout this chapter, Ruth sought ways to serve her mother-in-law. God blessed her richly through the friendship of Naomi and the kindness of Boaz. God is kind and merciful to those who serve him. God works through those who serve and obey Him - Boaz and Naomi - to bless and encourage others who serve him (Ruth).

What does all of this say to us? Repeated over and over in this book are two pictures of God that are intertwined and always present. In His holiness, He will always judge our disobedience so as to bring us back to Himself. However, in His justice He is filled with compassion and motivated by mercy, not fury. This is the foundation of the Gospel of Jesus Christ that we proclaim today.

In view of the picture of who God is, as presented in the Scriptures, what are you determined to do? To become?

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