14They lifted up their voices and wept again; then Orpah kissed her mother-in-law, but Ruth stayed with her.15She said, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.”
16Ruth said, “Don’t urge me to leave you, and to return from following you, for where you go, I will go; and where you stay, I will stay. Your people will be my people, and your God my God.17Where you die, I will die, and there I will be buried. May Yahweh do so to me, and more also, if anything but death parts you and me.”
14 They lifted up their voices and wept again; then Orpah kissed her mother-in-law, but Ruth stayed with her.
15 She said, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.”
16 Ruth said, “Don’t urge me to leave you, and to return from following you, for where you go, I will go; and where you stay, I will stay. Your people will be my people, and your God my God.
17 Where you die, I will die, and there I will be buried. May Yahweh do so to me, and more also, if anything but death parts you and me.”
KJVKing James Version
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.
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JPSJPS Tanakh (1917)
14 And they lifted up their voice, and wept again; and Orpah kissed her mother-in-law; but Ruth cleaved unto her.
15 And she said: 'Behold, thy sister-in-law is gone back unto her people, and unto her god; return thou after thy sister-in-law.'
16 And Ruth said: 'Entreat me not to leave thee, and 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 aught but death part thee and me.'
2 Samuel 15:21(v16)Ittai answered the king, and said, “As Yahweh lives, and as my lord the king lives, surely in what place my lord the king is, whether for…
Ruth 2:11-12(v16)Boaz answered her, “I have been told all about what you have done for your mother-in-law since the death of your husband, and how you have…
2 Kings 2:2-6(v16)Elijah said to Elisha, “Please wait here, for Yahweh has sent me as far as Bethel.” Elisha said, “As Yahweh lives, and as your soul lives,…
Psalms 45:10(v16)Listen, daughter, consider, and turn your ear. Forget your own people, and also your father’s house.
Matthew 8:19(v16)A scribe came, and said to him, “Teacher, I will follow you wherever you go.”
Show all 57 cross-references
John 13:37(v16)Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you.”
1 Thessalonians 1:9(v16)For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living…
Isaiah 14:1(vv14, 16)For Yahweh will have compassion on Jacob, and will yet choose Israel, and set them in their own land. The foreigner will join himself with…
Acts 21:13(v16)Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem…
2 Corinthians 6:16-18(v16)What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, “I will dwell in them and…
1 Samuel 3:17(v17)He said, “What is the thing that he has spoken to you? Please don’t hide it from me. God do so to you, and more also, if you hide anything…
Proverbs 18:24(v14)A man of many companions may be ruined, but there is a friend who sticks closer than a brother.
2 Samuel 19:13(v17)Say to Amasa, ‘Aren’t you my bone and my flesh? God do so to me, and more also, if you aren’t captain of the army before me continually…
1 Kings 2:23(v17)Then king Solomon swore by Yahweh, saying, “God do so to me, and more also, if Adonijah has not spoken this word against his own life.
2 Kings 6:31(v17)Then he said, “God do so to me, and more also, if the head of Elisha the son of Shaphat stays on him today.”
Hosea 13:4(v16)“Yet I am Yahweh your God from the land of Egypt; and you shall acknowledge no god but me, and besides me there is no savior.
Revelation 14:4(v16)These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were…
Joshua 24:18(v16)Yahweh drove out from before us all the peoples, even the Amorites who lived in the land. Therefore we also will serve Yahweh; for he is…
1 Samuel 25:22(v17)God do so to the enemies of David, and more also, if I leave of all that belongs to him by the morning light so much as one who urinates on…
1 Kings 20:10(v17)Ben Hadad sent to him, and said, “The gods do so to me, and more also, if the dust of Samaria will be enough for handfuls for all the…
Daniel 2:47(v16)The king answered to Daniel, and said, “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you…
Matthew 16:24(v14)Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.
2 Samuel 3:35(v17)All the people came to urge David to eat bread while it was yet day; but David swore, saying, “God do so to me, and more also, if I taste…
Matthew 10:37(v14)He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me.
Judges 11:24(v15)Won’t you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we…
2 Samuel 3:9(v17)God do so to Abner, and more also, if, as Yahweh has sworn to David, I don’t do even so to him;
1 Kings 19:2(v17)Then Jezebel sent a messenger to Elijah, saying, “So let the gods do to me, and more also, if I don’t make your life as the life of one of…
Daniel 4:37(v16)Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk…
Zephaniah 1:6(v15)those who have turned back from following Yahweh, and those who haven’t sought Yahweh nor inquired after him.
Matthew 19:22(v14)But when the young man heard the saying, he went away sad, for he was one who had great possessions.
Luke 24:28-29(v16)They came near to the village where they were going, and he acted like he would go further. They urged him, saying, “Stay with us, for it…
John 6:66-69(v14)At this, many of his disciples went back, and walked no more with him. Jesus said therefore to the twelve, “You don’t also want to go away,…
Acts 11:23(v17)who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they should remain near to…
Hebrews 10:39(v14)But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.
Deuteronomy 10:20(v14)You shall fear Yahweh your God. You shall serve him. You shall cling to him, and you shall swear by his name.
Joshua 24:15(v15)If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the…
1 Kings 19:20(v14)Elisha left the oxen, and ran after Elijah, and said, “Let me please kiss my father and my mother, and then I will follow you.” He said to…
2 Kings 2:2(v15)Elijah said to Elisha, “Please wait here, for Yahweh has sent me as far as Bethel.” Elisha said, “As Yahweh lives, and as your soul lives,…
Psalms 125:5(v15)But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
Proverbs 17:17(v14)A friend loves at all times; and a brother is born for adversity.
Zechariah 8:23(v14)Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of…
Acts 20:24(v17)But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I…
Genesis 31:28(v14)and didn’t allow me to kiss my sons and my daughters? Now have you done foolishly.
Genesis 31:55(v14)Early in the morning, Laban rose up, and kissed his sons and his daughters, and blessed them. Laban departed and returned to his place.
Joshua 24:19(v15)Joshua said to the people, “You can’t serve Yahweh, for he is a holy God. He is a jealous God. He will not forgive your disobedience nor…
2 Samuel 15:19-20(v15)Then the king said to Ittai the Gittite, “Why do you also go with us? Return, and stay with the king; for you are a foreigner, and also an…
Psalms 36:3(v15)The words of his mouth are iniquity and deceit. He has ceased to be wise and to do good.
Matthew 13:20-21(v15)What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it; yet he has no root in himself, but…
Mark 10:21-22(v14)Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have, and give to the poor, and you will have…
Luke 14:26-33(v15)“If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he…
Luke 24:28(v15)They came near to the village where they were going, and he acted like he would go further.
Acts 17:34(v14)But certain men joined with him and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
2 Timothy 4:10(v14)for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia; and Titus to Dalmatia.
Hebrews 10:38(v15)But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him.”
1 John 2:19(v15)They went out from us, but they didn’t belong to us; for if they had belonged to us, they would have continued with us. But they left, that…
Deuteronomy 4:4(v14)But you who were faithful to Yahweh your God are all alive today.
Daniel 3:29(v16)Therefore I make a decree, that every people, nation, and language, which speak anything evil against the God of Shadrach, Meshach, and…
57 distinct cross-references across this passage (58 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv14–15When she took leave and departed.
When she took leave and departed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv14–17Rth 1:14 And they lifted up their voice, and…
Rth 1:14 And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
Ver. 14. And they lifted up their voice, and wept again.] As loath to part, for the old love’s sake. Tears are no sign of an effeminate spirit, witness David, Paul, Peter, &c. Seneca, though a Stoic, saith, Flendum, non plorandum; men may weep, but not wail.
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And Orpah kissed her mother-in-law.] For a final farewell. Kαταφιλειν ουκ εστι φιλειν, saith Philo. Apostates betray Christ with a kiss: temporaries forsake him, and embrace this present world. So did Jehu, Judas, Demas, Henry IV of France, once Bonus orbi, afterwards Orbus boni, as one wittily anagrammatised his name Borbonius.
But Ruth clave unto her.] Heb., Was glued unto her, as a wife to her husband, inseparably. {Gen 2:24 Mat 19:5} "He that is joined unto the Lord is one spirit." {1Co 6:17}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv14–16Orpah kissed her mother-in-law, i.e. departed from with a…
Orpah kissed her mother-in-law, i.e. departed from with a kiss, as the manner was, Gen 31:28; 1Ki 19:20.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv14–17And they lifted up their voice, and wept again,....…
And they lifted up their voice, and wept again,.... Not being able to bear the thought of parting, or that they must be obliged to it:
and Orpah kissed her mother in law; gave her the parting kiss, as the Jews (e) call it; and which was used by other people (f); but not without affection to her, and took her leave of her, as her kiss testified, since it must be so; and being moved by her reasons, and having a greater inclination to her own country than Ruth had; of the kiss at parting, see Gen 31:28.
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but Ruth clave unto her; hung about her, would not part from her, but cleaved unto her in body and mind; forsaking her own people, and her father's house; neither the thought of them, nor of her native country, nor of not having an husband, or any likelihood of it, nor of poverty and distress, had any manner of influence upon her, but determined she was to go and abide with her.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv14, 15, 17Kissed - Departed from her with a kiss. Bade…
Kissed - Departed from her with a kiss. Bade her farewell forever. She loved Naomi, but she did not love her so well, as to quit her country for her sake. Thus many have a value 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv14–17Verse 14. And Orpah kissed her mother-in-law] The Septuagint…
Verse 14. And Orpah kissed her mother-in-law] The Septuagint add, Και επεστρεψεν εις τον λαον αυτης, And returned to her own people. The Vulgate, Syrian, and Arabic, are to the same purpose.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv14–16Rth 1:14. Kissed — Departed from her with a…
Rth 1:14. Kissed — Departed from her with a kiss. Bade her farewell for ever. She loved Naomi; but she did not love her so well as to quit her country for her sake. Thus many have a value 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v14The kiss at parting as well as at meeting…
The kiss at parting as well as at meeting is the customary friendly and respectful salutation in the East. The difference between mere kindness of manner and self-sacrificing love is most vividly depicted in the words and conduct of the two women. Ruth’s determination is stedfast to cast in her lot with the people of the Lord (compare the marginal references and Mat 15:22-28).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv14, 15, 17And returned, is not expressed in Hebrew. But the…
And returned, is not expressed in Hebrew. But the Septuagint have, "and she returned to her people." (Haydock).
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon1874 · Public DomainOn vv14, 16, 1714. Orpah kissed her mother-in-law — The last sad…
14. Orpah kissed her mother-in-law — The last sad kiss of a tearful separation; after which she, unlike Ruth, turned back again to her people and her gods. The great deity of the Moabites was Chemosh. Num_21:29; Jdg_11:24.
But Ruth clave unto her — She would not leave nor forsake her. It was not merely because of a tender affection for her mother in law that she clung to her, but also a yearning desire to know more of the God and land of Israel. Compare Rth_2:11-12. Like Martha and Mary of New Testament history. Orpah and Ruth represent two different types of character. Orpah’s home attachments, and desire to find rest in another husband’s house, control and limit her life-influence and action. Ruth’s loftier spirit discerns in the God of Israel the fountain of a purer religion than the Moabitish idolatry affords, and gladly forsakes father and mother and sister and native land to identify herself in any way with the people of Jehovah. Thus it is that, in some decisive moment, every soul that attains salvation makes its choice, by which it adopts the true Jehovah as its portion. It abandons all the former idolatries of its life, and becomes a true worshipper of the true God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv14, 15, 1714. Orpah kissed her mother in law] and, it…
14. Orpah kissed her mother in law] and, it is implied, said good-bye.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv14–17(14) Kissed.—Orpah, though unwilling to leave her mother-in-law, and…
(14) Kissed.—Orpah, though unwilling to leave her mother-in-law, and though warmly attached to her, still thinks of the hardships of the journey, of the hardships when the journey is done; and the comforts of home detain her.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv14–17And they, the daughters-in-law, lifted up their voice in…
And they, the daughters-in-law, lifted up their voice in unison and unity, as if instead of two voices there had been but one. Hence the propriety of the singular number, as in ver. 9. And wept again. The "again" doubles back on the statement in ver. 9. With uplifted voice, in shrill Oriental wail, and amid streams of tears, they bemoaned their hapless lot. Then, after the paroxysm of grief had somewhat spent itself, Orpah yielded to her mother-in-law"s dissuasives, and at length imprinted on her, reluctantly and passionately, a farewell kiss. Then, not waiting to ascertain the ultimate decision of Ruth, or rather, perhaps, having now a fixed presentiment what it would be, she moved regretfully and tearfully away.
She was afraid, perhaps, that if she, as well as Ruth, should insist on accompanying her mother-in-law, the two might be unreasonably burdensome to the aged widow. Perhaps, too, she was not without fear that her own burden in a foreign land, amid strangers, might be too heavy to be borne. There is not, however, the slightest need for supposing that she was, in any respect, deficient in attachment to her mother-in-law. But, it is added, Ruth clave to her mother-in-law, all reasonings, remonstrances, dissuasives on Naomi"s part notwithstanding. Ruth would not be parted from her. "Clave." It is the same word that is used in the primitive law of marriage. "Therefore shall a man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh". (Gen_2:24) It occurs again in Psa_63:8: "My soul followeth hard after thee; and in Psa_119:31: I have stuck to thy testimonies." Joshua said, "Cleave unto the Lord thy God"; (Jos_23:8) and many have had sweet, while others have had bitter, experience of the truth that "there is a friend that sticketh closer than a brother". (Pro_18:24)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv14–16Orpah kissed her mother-in-law; but Ruth clave unto her.
Rth_1:14
Orpah kissed her mother-in-law; but Ruth clave unto her.
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Orpahs defection
I. Worldly respects are great hindrances in the course of godliness. The world keepeth from the entertaining of the truth (Mat_22:5); it hindereth in the receiving of it.
II. An unsound heart may for a time make a fair show in the way to Canaan, but yet turn back at the last, as Orpah doth here. And this is by reason, first, of certain motions of religion, which maketh them in general to approve of the same; holding this, that it is a good thing to be religious, and that none can find fault with a man for that. Further, the working of the Word, moving the heart in some sort to entertain it. And, lastly, the desire of praise and good esteem with men: these will make hollow hearts to set on a while to heavenward, but shall not be able to enter.
III. Such as want soundness towards God for religion may yet have otherwise commendable parts in them. For Orpah is commended for a kind wife, as well as Ruth by Naomi, and for a kind daughter-in-law (verse 8); and she showed good humanity in going on the way with her mother-in-law, yea, a good natural affection in weeping so at parting. (R. Bernhard.)
Orpah; or, the mere professor
An onlooker not able to discover the difference between Orpah and Ruth so far. The crisis has come. Both had made professions (verse 10). Here the difference is made apparent.
I. We learn that it is possible to go a long way towards Christianity and yet not to be a Christian. To be born, educated, and dwell in Christian households, these are great blessings, but do not constitute or make a Christian. It will not do to be almost, we must be altogether, decided for Christ. The cup that is almost sound will not hold water. The ship that is almost whole will not weather the storm. Feelings, sentiment, profession are all good if they spring from a living faith in Jesus Christ; without this they are worse than worthless.
II. We learn that it is possible to deceive ourselves, and to think that all is right when in truth all is wrong with our souls. Hardly possible that Orpah played the conscious hypocrite. She meant what she did when she became a proselyte--did not deliberately act a part. Feeling and sentiment (love for her husband) blinded her eyes. Love to God, which she had thought supreme in her heart, subordinate to the love of Moab. This often so with men; they are not hypocrites, they are self-deceivers. Education, circumstances, the force of influences around them, produce an emotional religion which they mistake for vital godliness. They hear with joy like the stony-ground hearers.
III. We learn that our religion will not profit us at all unless it be characterised by perseverance to the end. Improvement: Is our profession a mere profession or the fruit of a living faith? Brought by circumstances to the boundary-line between life and death, have we stopped there? The Bible full of such instances. Felix trembled; Balaam prophesied; Herod heard gladly; Judas sat at the sacramental table with our Lord! Whatever we do, we must not stop short of conversion; if we do, we perish. (Aubrey C. Price, B. A.)
A good word for Orpah
The others did not greatly blame her, and we, for our part, may not reproach her. It is unnecessary to suppose that in returning to her kinsfolk and settling down to the tasks that offered in her mothers house she was guilty of despising truth and love and renouncing the best. We may reasonably imagine her henceforth bearing witness for a higher morality, and affirming the goodness of the Hebrew religion among her friends and acquaintances. Ruth goes where affection and duty lead her; but for Orpah too it may be claimed that in love and duty she goes back. She is not one who says, Moab has done nothing for me; Moab has no claim upon me; I am free to leave my country; I am under no debt to my people. We shall not take her as a type of selfishness, worldliness, or backsliding, this Moabite woman. Let us rather believe that she knew of those at home who needed the help she could give, and that with the thought of least hazard to herself mingled one of the duty she owed to others. (R. A. Watson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v14WE journey along with others for a time, enjoying…
THE PARTING OF THE WAYS
Rth_1:14-19
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WE journey along with others for a time, enjoying their fellowship and sharing their hopes, yet with thoughts and dreams of our own that must sooner or later send us on a separate path. But decision is so difficult to many that they are glad of an excuse for self-surrender and are only too willing to be led by some authority, deferring personal choice as long as possible. Let an ecclesiastic or a strong-minded companion lay down for them the law of right and wrong and point the path of duty and they will obey, welcoming the relief from moral effort. Not seeing clearly, not disciplined in judgment, they crave external human guidance. The teachers of submission find many disciples not because they speak truth but because they meet the indolence of the human will with a crutch instead of a stimulus; they succeed by pampering weakness and making ignorance a virtue. A time comes, however, when the method will not serve. There are moments when the will must be exercised in choosing between one path and another, advance and retreat; and the alternative is too sharp to allow any escape. If the person is to live at all as a human being he has to decide whether he will go on in such a company or turn back; he has to declare what or who has the strongest hold upon his mind. Such an occasion came to Ruth and Orpah when they reached the border of Moab.
To Orpah the arguments of Naomi were persuasive. Her mother lived in Moab, and to her mothers house she could return. There the customs prevailed which from childhood she had followed. She would have liked to go with Naomi, but her interest in the Hebrew woman and the land and law of Jehovah did not suffice to draw her forward. Orpah saw the future as Naomi painted it, not indeed very attractive if she returned to her native place, but with far more uncertainty and possible humiliation if she crossed the dividing river. She kissed Naomi and Ruth and took the southward road alone, weeping as she went, often turning for yet another sight of her friends, passing at every step into an existence that could never be the old life simply taken up again, but would be coloured in all its experience by what she had learned from Naomi and that parting which was her own choice.
The others did not greatly blame her, and we, for our part, may not reproach her. It is unnecessary to suppose that in returning to her kinsfolk and settling down to the tasks that offered in her mothers house she was guilty of despising truth and love and renouncing the best. We may reasonably imagine her henceforth bearing witness for a higher morality and affirming the goodness of the Hebrew religion among her friends and acquaintances. Ruth goes where affection and duty lead her; but for Orpah too it may be claimed that in love and duty she goes back. She is not one who says, Moab has done nothing for me; Moab has no claim upon me, I am free to leave my country; I am under no debt to my people. We shall not take her as a type of selfishness, worldliness, or backsliding, this Moabite woman. Let us rather believe that she knew of those at home who needed the help she could give, and that with the thought of least hazard to herself mingled one of the duty she owed to others.
And Ruth:-memorable forever is her decision, charming forever the words in which it is expressed. "Behold," said Naomi, "thy sister-in-law is gone back unto her people, and unto her god: return thou after thy sister-in-law." But Ruth replied, "Intreat me not to leave thee, and 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: where thou diest, will I die, and there will I be buried; the Lord do so to me and more also, if aught but death part thee and me." Like Davids lament over Jonathan these words have sunk deep into the human heart. As an expression of the tenderest and most faithful friendship they are unrivalled. The simple dignity of the iteration in varying phrase till the climax is reached beyond which no promise could go, the quiet fervour of the feeling, the thought which seems to have almost a Christian depth-all are beautiful, pathetic, noble. From this moment a charm lingers about Ruth and she becomes dearer to us than any woman of whom the Hebrew records tell.
Dignified and warm affection is the first characteristic of Ruth and close beside it we find the strength of a firm conclusion as to duty. It is good to be capable of clear resolve, parting between this and that of opposing considerations and differing claims. Not to rush at decisions and act in mere wilfulness, for wilfulness is the extreme of weakness, but to judge soundly and on this side or that to say, Here I see the path for me to follow: along this and no other I conclude to go. Unreason decides by taste, by momentary feeling, often out of mere spite or antipathy. But the resolve of a wise thoughtful person, even though it bring temporal disadvantage, is a moral gain, a step towards salvation. It is the exercise of individuality, of the soul.
One may act in error, as perhaps Elimelech and Orpah acted, yet the life be the stronger for the mistaken decision; only there must be no repentance for having exercised the power of judgment and of choice. Women are particularly prone to go back on themselves in false repentance. They did what they could not but think to be duty; they carefully decided on a path in loyalty to conscience; yet too often they will reproach themselves because what they desired and hoped has not come about. We cannot imagine Ruth in after years, even though her lot had remained that of the poor gleaner and labourer, returning upon her decision and weeping in secret as if the event had proved her high choice a foolish one. Her mind was too firm and clear for that. Yet this is what numbers of women are doing., burdening their souls, making that a crime in which they should rather practise themselves. Our decisions, even when they are made with all the wisdom and information we can command in thorough sanity and sincerity, maybe, often are, very faulty; and do we expect that Providence will perpetually interfere to bring a perfect result out of the imperfect? Only in the perfect order of God, through the perfect work of Christ and the perfect operation of the Holy Spirit is the glorious consummation of human history and divine purpose to come. As for us, we are to learn of God in Christ, to judge and act our best; thereafter, leaving the result to Providence, never go back on that of which the Spirit of the Almighty made us capable in the hour of trial.
"Then welcome each rebuff
That turns earths smoothness rough,
Each sting that bids nor sit nor stand but go!
Be our joys three parts pain!
Strive, and hold cheap the strain;
Learn, nor account the pang; dare, never grudge the throe!"
In religion there is no escape from personal decision; no one can drift to salvation with companions or with a church. In art, in literature, in ordinary morality it is possible to possess something without any special effort. The atmosphere of cultured society, for instance, holds in solution the knowledge and taste which have been gained by a few and may pass in some measure to those who associate with them, though personally these have studied and acquired very little. Anyone who observes how a new book is talked of will see the process. But the supreme nature of religion and its unique part in human development are seen here, that it demands high and sustained personal effort, the constant action of the will; that indeed every spiritual gain must result from the vital activity of the individual mind choosing to enter and enter yet farther the kingdom of divine revelation and grace. As it is expressed in the Epistle to the Hebrews: "We desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful but followers of them who through faith and patience inherit the promises." The training in resoluteness, therefore, finds highest value and significance in view of the religious life. Those who live by habit and dependence in other matters are not prepared for the strenuous calling of faith, and many a one is kept from the freedom and joy of Christianity not because they are undesired, not because the call of Christ is unheeded, but for want of the power of decision, strength to go forward on a personal quest. Thousands are in the way of saying, Will you go to an evangelistic meeting? Then I will go. Will you take the Sacrament? Then I will. Will you teach in the Sunday school? Then I will. So far something is gained; there is a half decision. But the spiritual life is sure at some point to demand more than this. Even Naomis advice must not deter Ruth from taking the way to Bethlehem.
Like many women Ruth was moved greatly by love. Was her love justified? Did it rightly govern her to the extent her words imply? "Whither thou goest, I will go: thy people shall be my people: where thou diest I will die, and there will I be buried." It is beautiful to see such love: but how was it earned?
Surely by years of patient faithful help; not by a few cheap words and caresses, a few facile promises; not by beauty of face, gaiety of temper. The love that has nothing but these to found upon is not enough for a life companionship. But if there is honour, clear sincerity of soul, generosity of nature; if there is brave devotion to duty, there love can rest without fear, reproach, or hazard. When these cast their light on your way, love then, love freely and strongly; you are safe. It is indeed called love where these are not-but only in ignorance and lightness: the heart has been caught by a word, ensnared by a look. How pathetic are the errors into which we see our friends and neighbours fall, errors that call for a life-long repentance because reason and serious purpose had nothing to do with the loving. No law of God is written against human affection, nor has He any jealousy of the devotion we show to worthy fellow creatures; but there are divine laws of love to restrain our weak fancy and uplift our emotions; and if we disdain or cast aside these laws we must suffer, however ardent and self-sacrificing affection may be. Egotistical wilfulness in serving some one who engages our admiration and passionate devotion is not, properly speaking, love. It is rather an offence against that divine grace which bears the noble name. Of course we are not here speaking of Christian charity towards our neighbours, interest in them, and care for their well being, which are always our duty and must not be limited. The story we are following is one of an intimate and personal affection.
Lastly and chiefly, the answer of Ruth implies a religious change-conversion. She renounces Chemosh and turns in faith and hope to the God of Israel, and this is the striking feature of her choice. Dimly seen, the grace and righteousness of the Most High touched her soul, commanded her reverence, drew her to follow one who was His servant and could recount the wonderful story of His people. Surely it is a supreme event in any life when this vision of the Best allures the mind and engages the will, even though knowledge of God be as yet very imperfect. And the reliance of Ruth upon the little she felt and knew of God, her clear resolution to seek rest under His wings appear in striking contrast with the reluctance, the unconcern, the hard unfaith of many today. How is it that they to whom the Word speaks and the life is revealed, whose portion is at every moment enriched by that Word and that life are so blind to the grace that encompasses and deaf to the love that entreats? Again and again we see them on the banks of some Jordan, with the land of God clear in view, with the promise of devotion trembling on their tips; but they turn back to Moab and Chemosh, to paganism, unrest, and despair.
Ruths life properly began when at Naomis side she passed through the waters, the very waters of baptism to her. There, with the purple mountains of Moab and the precipices of the Dead Sea shore behind, she sent her last look to Orpah and the past, and saw before her the steep narrow ascent through the Judaean hills. With rising faith, with growing love she moved to the fulfilment of womanhood in realising the souls highest power and privilege. The upward path was hard to weary feet and all was not to be easy for Ruth in the Bethlehem of which she had dreamed; but fully committed and pledged to the new life she went forward. How much is missed when the choice to serve God is not unreservedly made, and there is not that full consecration of which Ruths decision may be a type.
Of this loss we see examples on every side. To remain in the low ground by the river, still within reach of some paganism that fascinates even after profession and baptism-this is the end of religious feeling with many. Where the narrow way of discipleship leads they will not adventure; it is too bare, confining, and severe. They will not believe that freedom for the human soul is found by that path alone; they refuse to be bound and therefore never discover the inheritance of Gods children to which they are called. When He who alone can guide, quicken, redeem is accepted solemnly and finally as the Lord of life, then at last the weak and entangled spirit knows the beginning of liberty and strength. Sad is the reckoning in our time of those who refuse to pledge themselves to the Saviour Whose claim they do feel to be divine and urgent. Not yet may the preacher cease to speak of conversion as the necessity in every life. Rather because it is easy to be in touch with Christianity at some point, because gospel influences are widely diffused, and church connection can be lightly held, the personal pledge to Christ must be insisted upon in the pulpit and kept in view as the end to which all the work of the church is directed.
Life has many partings, and we have all had our experience of some which without fault on either side separate those well fitted to serve and bless each other. Over matters of faith, questions of political order and even social morality separations will occur. There may be no lack of faithfulness on either side when at a certain point widely divergent views of duty are taken by two who have been friends. One standing only a little apart from the other sees the same light reflected from a different facet of the crystal, streaming out in a different direction. As it would be altogether a mistake to say that Orpah took the way of worldly selfishness, Ruth only going in the way of duty, so it is entirely a mistake to accuse those who part with us on some question of faith or conduct and think of them as finally estranged. A little more knowledge and we would see with them or they with us. Some day they and we shall reach the truth and agree in our conclusions. Separations there must be for a time, for as the character leans to love or justice, the mind to reasoning or emotion, there is a difference in the vision of the good for which a man should strive. And if it comes to this that the paths chosen by those who were once dear friends divide them to the end of earthly days, they should retain the recollection not so much of the single point that separated, as of the many on which there was agreement. Even though they have to fight on opposite sides, it should be as those who were brothers once and shall be brothers again. Indeed, are they not brothers still, if they fight for the same Master?
Yet one difference between men reaches to the roots of life. The company of those who keep the straight way and press on towards the light have the most sorrowful recollection of some partings. They have had to leave comrades and brethren behind who despised the quest of holiness and immortality and had nothing but mockery for the Friend and Saviour of man. The shadows of estrangement falling between those who are of Christs company are nothing compared with the dense cloud which divides them from men pledged to what is earthly and ignoble; and so the reproach of sectarian division coming from irreligious persons needs not trouble those who have as Christians an eternal brotherhood.
There are divisions sharp and dreadful, not always at some river which clearly separates land from land. They may be made in the street where parting seems temporary and casual. They may be made in the very house of God. While some members of a family are responding with joy to a divine appeal, one may be resolutely turning from it to a base idolatry. Of three who went together to a place of prayer two may from that hour keep company in the heavenward journey, while the third moves every day towards the shadow of self-chosen reprobation. Christ has spoken of tremendous separations which men make by their acceptance or rejection of Him. "These shall go away into eternal punishment, but the righteous into life eternal."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv14–16CRITICAL AND EXEGETICAL NOTES.—And they lifted up their voice…
CRITICAL AND EXEGETICAL NOTES.—And they lifted up their voice and wept again “exceedingly” (Dr. Cassel), “still more” (Luther). As in E.V. (Lange). (See on Rth_1:9.) Much affected with the tender things Naomi had said (M. Henry) (cf. Gen_29:11). And Orpah kissed her mother-in-law (και επεστρεψεν εις τον λαον αυτης), [and returned to her own people] (LXX.). So Vulgate, Arabic, Syriac. Unquestionably found in their MSS (Bp. Horsley). So Dathe, Houbig, Booth. Not so Wright. Lange supplies, “and turned back.” As it stands, the sentence seems incomplete. Buxtorf contends, however, that the return is implied in the act of kissing. Naomi’s kiss (Rth_1:9) evidently meant “return,” and so Orpah’s may be understood to say “farewell.” The last sad kiss of a tearful separation (Steele and Terry).
But Ruth clave unto her, followed her (LXX.), stayed by her (Luther). Her person was, as it were, glued unto Naomi, as the force of the Hebrew words is (Bernard). In Psalms 63, the same word is rendered “followeth hard.” No fresh demonstration of affection, but she clave, etc., not merely because of a tender affection for her mother-in-law, but also a yearning desire to know more of the God and land of Israel (Steele and Terry). The conversion of Ruth probably commenced at this time (A. Clarke). She had been a proselyte before (Rambachius, Aben Ezra). Ruth (see Intro., par. 4, 5; and Crit. and Exeg. Notes on Rth_1:4). In his genealogy of our Lord, St. Matthew inscribes the name of only four women—Thamar, Rahab, Ruth, and Bathsheba [literally only three are mentioned by name, and these three are foreigners (Kitto), Bathsheba being designated as “her of Urias”]; and among these four, Ruth easily holds the pre-eminence (Cox). Thamar, Rahab, and Bathsheba, were all women of dubious virtue (Cox). Ruth is, in some respects, one of the most interesting female characters of the Bible (Kitto).
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Theme.—THE CRISIS AND THE CONTRAST ONCE AGAIN
“ ‘Twixt two worlds, like a star, life shines;
A little star with fading light;
Above, o’erbending day; beneath,
The deep abyss of endless night.
And who shall hymn its praise aright,
If it enfold eternal bliss?
What notes express the funeral dirge,
If it the future crowning miss?”—B.
And they lifted up their voice and wept again; and Orpah kissed her mother-in-law, but Ruth clave unto her.
Insensibility in certain circumstances is not fortitude; it is savageness and stupidity, or something worse (Toller). Their tears here their ornament and their honour. Both wept again (cf. Rth_1:9); alike in the signs of their affection, not so in the actions which follow. Probably Orpah’s grief was the more demonstrative (Rth_1:10), especially so now. Note. (a) That all outward sorrow giveth not certain witness of the soundness of the heart (Bernard). Saul’s weeping to David (1Sa_24:16). Ishmael, the son of Nethaniah, in his tears a deep dissembler (Jer_41:6-8). (b) The difference between mere kindness of manner and self-sacrificing love most vividly depicted here (Speaker’s Com.).
“And Orpah kissed her mother-in-law,”—the customary salutation in saying farewell. Previously Naomi had kissed Orpah (Rth_1:9). They parted possibly without a word. Too much overcome to speak, the natural and usual sign of affection comes in to say that which words cannot.
“Oh! when the heart is full; when bitter thoughts
Come crowding thickly up for utterance,
… The poor, common words of courtesy
Are such a very mockery.”—Willis.
Note. (a) An evidence here that affection survives a difference of opinion (Dr. Cumming). Separation, even on the most vital points of religion, does not necessarily mean alienation of heart; just as distance, either in time or space, does not necessarily affect true love. The adoption of a false religion must not deaden affection, or break up the courtesies of social intercourse (Dr. Cumming). (b) Farewell may be spoken and received, even when we think it spoken unwisely, without anger. No dispute here, no bitter feeling in the mind of either. (c) Second remonstrances may succeed where previously our entreaties and persuasion have met with apparent failure. This is true whether for good or for evil.
We have here again (cf. on Rth_1:10)—
I. A marked and strong contrast. Orpah going back in tears, perhaps in despair (cf. Mat_19:22); Ruth going forward in resolute self-sacrifice, though from the human side without hope; the one to the pleasures and delights of the past; the other, true to the little light already given, onward to a better future.
(1) Points to an underlying though unseen difference in character and faith. Orpah preferred the sensuous to the spiritual; Ruth, the unseen to all she knew as lying behind her in Moab (cf. Rth_1:16-17). Orpah sought rest in the “house of a husband;” Ruth, rest with the Israel of God. Orpah could not easily understand the force of a great moral or intellectual obligation (Cumming); Ruth determined to follow love wherever it might lead her. In Orpah we have nature in its most hopeful aspect; in Ruth we begin to see the dawnings of grace. Note. Where and how a child of sense differs from a child of the Spirit. (α) In the want of steadfastness, (β) In clinging to self after all in the decisive moments of life. (γ) In love of the world behind when the final hour of choice has come. (Cf. on Rth_1:10, div. II.)
(2) Suggests a very common contrast between natural gifts and grace. The one makes a man, the other a Christian. Orpah’s religion was passion; Ruth’s, principle. Orpah’s illustrates mere profession; Ruth’s, decision for God. Orpah the type of the beautiful, affectionate, fair, but frail ones of this world. Much that is good, only the touch of the defiler is there. Ruth the representative of the noble, enduring, and self-sacrificing spirit God only can bestow.
We have here—
II. A final separation. Brought about by natural causes, but involving spiritual and even eternal issues. (See on Rth_1:11-13, div. III.; also p. 57.) Onward with Naomi means Godward, and so heavenward. Like Abraham, Ruth becomes through her fidelity “heir of the promises,” and ancestress of a long line of kings, ending in the Shiloh that was to come. What does backward mean? And yet all depends upon the choice of the moment. A painful but inevitable crisis (Tyng). They have dwelt together, suffered together, journeyed side by side. Yet now they must separate, and here they have come to the decisive point. Their paths lie apart. For the future, their aims, direction, the issues of their lives, wide as the poles asunder.
Note. (a) A time like this in the soul’s history. The sinner comes to a point where he must either go forward and confess, or backward and deny, the hope which is in Christ Jesus. He stands, like Orpah, irresolute, deciding now for and now against. But sooner or later the irrevocable decision comes, and all the future hangs upon that.
(b) A time like this in the history of all human friendships. A separation as certain, and as final; if not before, then in that great day when the sheep are divided from the goats (Mat_25:32).
(1) Often brought about by religious influences in this world. The Ruths go forward to new and holier companionships; the Orpahs back again to the sinful associations of Moab.
(2) Sometimes by outward circumstances, the exigencies of human life, and the providential leadings of God.
“There is no union here of hearts
That finds not here an end.”
IMPROVEMENT.—Learn
(1) the necessity for an instant and wise decision in these critical moments;
(2) That the plausible choice, like Orpah’s, is not always the wise one;
(3) That all connexions, all enjoyments, all worldly pursuits, should give place, as with Ruth, to the sweet and endearing influences which draw us towards God.
Fuller on this (condensed):—
These words contain two general parts;
(1) A blazing meteor falling down out of the air;
(2) A fixed star fairly shining in the heaven.
That thou mayest finally persevere observe these four rules—
I. Utterly renounce all sufficiency in thyself. Who but a madman will nowadays warrant the paper shields of his own strength, that knows that Adam’s complete armour of original integrity was shot through in Paradise?
II. Place all thy confidence on the undeserved mercy of God. Perseverance cometh neither from the east, nor from the west, nor as yet from the south; but God suffereth one to fall, and holdeth up another. The temple of Solomon had two pillars; one called Jacin (“The Lord will stablish”), the other Boaz (“In Him is strength”). So every Christian—the temple of the Holy Ghost—is principally holden up by these two pillars, God’s power and will to support him. Wherefore in every distress let us cry out to God, as the disciples did to our Saviour in the midst of a tempest, “Help, Master, or else we perish!”
III. Use all those means which God hath chalked out for the increase of grace in thee; as prayer, meditation, reverent receiving the sacraments, accompanying with God’s children, reading, hearing the word, etc.
IV. Always preserve in thyself an awful fear lest thou shouldest fall away from God. Fear to fall, and assurance to stand, are two sisters; and though Cain said he was not his “brother’s keeper,” sure I am that this fear doth watch and guard her sister assurance. Faulus est gradus certitudinis, quantus sollicitudinis: they that have much of this fear have much certainty; they that have little, little certainty; they that have none, have none at all. It is said in building, that those chimneys which shake most and give way to the wind will stand the longest: the moral in divinity is true; those Christians that shiver for fear by sins to fall away may be observed most courageous to persist in piety.
IMPROVEMENT.—Let us therefore “work out our salvation with fear and trembling:” ever trembling, lest we should be cast to hell; ever triumphing that we shall come to heaven: ever fearful, lest we should fall; ever certain that we shall stand: ever careful, lest we should be damned; ever cheerful that we shall be saved.
“Look at that sad group of three tearful widowed women standing in the highway debating this question, Shall we say farewell or not? Is it not a scene for any painter? No, not for any painter, but for one whose soul can sympathise with womanly grief. and whose hand has skill enough to portray that pathetic mingling of sorrow and love. How he would sketch the varied expressions in those faces! Naomi with eyes full of eager entreaty, and lips quivering with pain; Orpah moved to weeping, yet perplexed, wondering what decision to make, and casting a glance ever and anon back on the road they have come; Ruth standing, grasping her mother’s hand with unwavering resolve in every line of her face and attitude. It is a sacred moment, an hour of suspense, on which depends a future that no prophet’s eye hath discerned.”—Braden.
“We have [here] a very striking and instructive instance of the distinction between mere amiableness of natural temper and religious principle. Forming your opinion of them from the whole of the former part of the history, you see nothing to choose between them. Both of them appear to great advantage, most amiable and well-disposed young women; excellent wives, and kind and affectionate daughters-in-law. But when put to the test, you see the difference. Orpah appears to have had every natural excellence that Ruth possessed, but it was not grafted on religious principles. Ruth was not only as amiable as her sister-in-law, but knowledge of the true God appears to have reached her heart.… The one was a lovely heathen, the other what we should call in this day an amiable Christian.… Orpah was like the young man whom Jesus loved for his amiable qualities, but who went away sorrowful; Ruth was like Mary, who chose the better part, that could not be taken away from her.”—T. N. Toller.
“It might be said with a certain degree of truth, that the same cause induced Orpah to go, and Ruth to remain—the fact, namely, that Naomi had no longer either son or husband. The one wished to become a wife again, the other to remain a daughter. Few among the natural children of men are as kind and good as Orpah; but a love like that of Ruth has scarcely entered the thoughts of poets. Antigone dies for the love of her brother; but the life which awaits Ruth was more painful than death. Alcestis sacrifices herself for her husband, and Sigune persistently continues in a solitary cell, with the corpse of her lover whom she had driven into battle, until she dies; but Ruth goes to a foreign land, and chooses poverty, not for a husband or a lover, but for the mother of him who long since was torn away from her. She refuses to leave her for the very reason that she is poor, old, and childless. Naomi, having lost her sons, shall not on that account lose her daughters also. Rather than leave her to suffer alone, Ruth will starve with her or beg for her. Here is love for the dead and the living, surpassing that of Alcestis and Sigune. That Ruth docs for her mother-in-law, what as the highest filial love the poet invents for Antigone, when he represents her as not leaving her blind father, is in actual life almost unexampled. Nor would it be easy to find an instance of a deeper conflict than that which love had to sustain on this occasion. The foundation of it was laid when Elimelech left his people in order not to share their woes. It was rendered inevitable when, against the law of Israel, his sons took wives of the daughters of Moab. It broke out when the men died. Their love for their Israelitish husbands had made the women strangers in their native land; and the love of Naomi for her Moabitish daughters made her doubly childless in Israel. Nationality, laws, and customs were about to separate mother and daughter-in-law. But as love had united them, so also love alone has power to solve the conflict, but only such a love as Ruth’s. Orpah escaped the struggle by returning to Moab; Ruth ends it by going with Naomi.”—Lange.
“Longing for knowledge,
Thirsting for truth,
Loving fair virtue,
Saying like Ruth,
‘I will go with thee,
Thine shall be mine;’
Friendships it may chance
Leaving behind;
New worlds shall open,
Bright with a sheen,
Decked with a glory,
Eyes have not seen;
Clearer the sunshine,
Lighter the shade,
Daily and hourly
O’er life’s way made.
True to thine own self,
True to thy God,
Treading the pathway
Good men have trod;
All the past for thee
Worketh amain,
All the past in thee
Liveth again;
All that is worthy,
All that is true,
In thy right deed
Liveth anew;
And unborn blessings
Springing from thine,
Gladden the morrow,
Make it divine.”—B.
“Nature in its highest endowments and improvements is infinitely below grace. There are some believers in Christ whose natural tempers are never refined to such a degree as we might expect from their religious principles; yet they shall dwell for ever in the regions of love. There are other men whose natural tempers are affectionate and humane. Perhaps they are improved by all the advantages of a polite and learned education. Thus they acquire an uncommon degree of respectability in the world, and yet continue destitute of faith in Christ and love to God. With all their attainments they are still in a miserable condition. The love and esteem of men will not secure them from the wrath of that God whose service they neglect, and whose Son, the only Saviour, they despise,”—Lawson.
“Like Martha and Mary of New Testament history, Orpah and Ruth represent two different types of character. Orpah’s home attachments, and desire to find rest in another husband’s house, control and limit her life influence and action. Ruth’s loftier spirit discerns in the God of Israel the fountain of a purer religion than the Moabitish idolatry affords, and she gladly forsakes father and mother, and sister, and native land, to identify herself in any way with the people of Jehovah.”—Steele and Terry.
“Some habits and practices of godly men may be easily counterfeited. Yet I think that there are certain virtues of God’s children which are perfectly inimitable. To bear ‘reproach for Christ,’ and to suffer wrong patiently, is to my mind very much like ‘the root’ in practical godliness.… See there a young man who has risked losing his situation because he will not conceal his attachment to Christ. Such as these are sometimes brought into great straits. They do not see any precept that plainly says, ‘Thou shalt do this,’ or ‘Thou shalt do that.’ But they find they must do one thing or the other. They make their choice, and it is against their worldly interest, but it is done for the love they bear to a Saviour’s name. Little faith takes a strong grip. Oh! I cannot doubt the root of the matter is found in them.”—Spurgeon.
Theme.—THE FAILURE OF A MERELY EARTHLY AFFECTION
“Oh heart of ours! so weak and poor,
That nothing there can long endure;
And so their hurts find shameful cure,—
While every sadder, wiser thought,
Each holier aim which sorrow brought,
Fades quite away, and comes to nought.”—Trench.
“Thy soul shall have her earthy freight,
And custom lie upon thee with a weight,
Heavy as frost, and deep almost as life.”—Wordsworth.
And Orpah kissed her mother-in-law [and went back to her own people, LXX.].
A little entreaty will serve to move nature to be good unto itself (Bishop Hall). So with Orpah. No other persuasions have been used but worldly reasons taken from marriage. She that even now, for the love of people and mother-in-law, would go as far as the farthest, for the cogitation of a heathen husband forsaketh both God and people and mother and sister (Topsell). Alas for human nature, for here is the type! Men follow the higher and nobler instincts of the heart for awhile; but how often is it that afterwards inducements of worldly prosperity or comfort come in to turn them aside, and to lead them back to the world! And alas, too, for the fickleness of our best resolutions (cf. Rth_1:10), if unaided by Divine grace!
See here, then—
I. An instance of instability and inconstancy. Orpah a reed shaken with the wind (Braden).
(1) She must have been untrue to her convictions. Men do not go so far as this towards the true Israel, without seeing enough to encourage them in still going forward. We may pity, but pity must not warp the judgment. We may even excuse in some measure. But the true reason of such “returns” found in the apostle’s words, “They went out from us,” etc. (1Jn_2:19).
(2) She certainly was untrue to her affections. And untrue to the lower love, how could she be true to the higher hope of Israel? (cf. 1Jn_4:21.) Seeking the things that were her own, she left behind her the things that were Christ’s (Php_2:21).
Note with such—(a) A change of mind evidently underlies this outward change of purpose. Man in himself fickle as the wind, especially in those things which concern his best welfare. “Ye did run well,” etc. (Gal_5:7)—a common and necessary exhortation always.
Note. (b) The necessity for a decision is the signal for a retrograde movement (M. Timson). They begin to go backward precisely as they begin to understand what is really involved in going forward. So with those who followed Christ (Joh_6:60-66). When they heard that discipleship meant faith in Him (ib. 63), and a Divine power working in themselves (ib. 65), they stumbled at the saying, and “walked no more with Him.” They “went back,” as Orpah did. Such minds will go a certain length in positive duty, and yet always draw back from a really decisive act (M. Timson).
Note. (c) In some feeble way there will be an exhibition of actual love for the course which is nevertheless renounced (M. Timson). Orpah wept, and Judas bitterly repented. The vision of things divine haunts them even as they return into the darkness they have chosen (M. Timson). And inspiration sends after them the solemn words of warning, “If any man draw back, my soul shall have no pleasure in him” (Heb_10:38). Notice then the perilous position of those who stand in the critical moments of life—on the boundary-line of God’s Israel, and yet with love to the Moab behind hidden in the heart. Orpah the type of a mind half awakened to the things of God (M. Timson).
See here—
II. An illustration of apostacy. Orpah neither cold nor hot, like the Laodicean church (Macgowan). Puts her hand to the plough, but looks back again; and such are unworthy the kingdom of heaven. Like Judas with Christ, she is loving enough to kiss, but not to cleave to Naomi.
Notice as significant—This going back
(1) her own choice,
(2) deliberately made,
(3) respectfully expressed,
(4) freely and finally carried out (1Jn_4:21).
So with many to-day. They forsake the world apparently; join themselves to God’s people; travel towards the heavenly Jerusalem; seemingly profit in religion, but they have no stability, “no root in themselves,” as the gospel expresses it (Mat_13:21). Easy Christianity, half-hearted Christianity, external Christianity apostatizes, and well it may! Without vital change, men return to the world, to their old state and ways (Heb_3:12). They return speedily, and as certainly as Orpah went back to Moab (Joh_6:66). And this in the face of all their protestations (Rth_1:10).
Note. (a) Professions are like bills; you judge their worth by the names they bear, the firms by which they are issued (Braden). (b) What is soon ripe is soon rotten (M. Henry).
See here—
III. An illustration of the causes and consequences of apostacy.
(1) The causes. With Orpah the reasons for this return to be found (a) in her inclinations. Hence she is easily persuaded to yield to these. She prefers her pagan connections, after all, to the privileges of the house of Israel. Puts her country, her kindred, and her god [Chemosh] before all else. Eve lost Paradise for an apple, and the Gadarenes will lose Christ rather than their swine (Bernard). Such is man’s choice naturally. A warp in the nature, a proneness to meaner things. (b) In her supposed interests. She went as far as consisted with her hope of carnal enjoyment (Macgowan). But when the prospect of a husband in Israel was for ever put aside (Rth_1:12-13), then she returned to Moab, where there still might be hope (Rth_1:8-9). Note. An inability to deny herself the key to this “going back.” Orpah like many now, who are almost but not altogether Christians. They follow Christ to a great length, but cannot forsake all for Him; are willing to part with much, but not with everything; go as far with Him as costs no pain and calls for no complete self-denial, but stumble at a daily “cross-bearing,” and that following Him through good and evil report which He demands (cf. Luk_14:26; Jas_4:4; 1Jn_2:15, etc.). (c) In the threatened inconveniences. Orpah a type of those who have a sensitive hatred to suffering (Braden).
(2) Its consequences. She “goes back,” and the separation becomes wider every hour. So an awakened and convinced mind can never abide at the line where a Saviour is refused (Tyng). No permanency in that state. She goes back to her own people. So apostates return to the old companionships and associations of the past; to the haunts of dissipation and delight (2Pe_2:22); to the folly and frivolity of the past (2Ti_4:10); to covetousness and ever-increasing greed (2Pe_2:15-16); to unbelief and hardness of heart (2Ti_2:17); to open hostility and hatred of the truth (ibid.). She goes back to her god. Chemosh preferred to Jehovah—a being without existence, having eyes and yet seeing not (Isaiah 44), to the Lord of heaven and earth. Note. Apostates begin in the spirit, but end in the flesh (Lawson). How true the apostle’s words of such, “The latter end is worse with them than the beginning” (2Pe_2:20).
LESSONS.—
(1) We are not easily to entertain men as sincere, because they have made a fair show in religion for a time (Bernard).
(2) An amiable temper or an affectionate behaviour will not compensate for perseverance in the heavenward calling. Being almost a Christian never conducted any man to heaven (Macgowan).
(3) Those who at first were forward in religion, may afterwards altogether fall away (Fuller). Asa possibly an illustration of this (2Ch_14:10-12). Note. Many leave Christ with a kiss, who would shrink from betraying Him as Judas did.
Price on this (condensed):—
Theme.—ORPAH, OR THE MERE PROFESSOR
An onlooker not able to discover the difference between Orpah and Ruth so far. Begins to appear now. The crisis has come. Both had made professions (Rth_1:10). Here the difference is made apparent.
I. We learn that it is possible to go a long way towards Christianity, and yet not to be a Christian. To be born, educated, and dwell in Christian house-holds, these are great blessings, but do not constitute or make a Christian. It will not do to be almost, we must be altogether, decided for Christ. The cup that is almost sound will not hold water. The ship that is almost whole will not weather the storm. To be almost a son is to be a bastard. To be almost a Christian is to be almost saved, and to be almost saved is to be altogether damned. Nothing will save us short of being in Christ. Feelings, sentiment, profession, are all good if they spring from a living faith in Jesus Christ; without this they are worse than worthless.
II. We learn that it is possible to deceive ourselves, and to think that all is right, when in truth all is wrong with our souls. Hardly possible that Orpah played the conscious hypocrite. She meant what she did when she became a proselyte—did not deliberately act a part. Feeling and sentiment [love for her husband] blinded her eyes. Now that which looked like principle proves itself passion. Discovers that she had deceived herself. Love to God, which she had thought supreme in her heart, subordinate to the love of Moab.
This often so with men; they are not hypocrites, they are self-deceivers. Education, circumstances, the force of influences around them, produced an emotional religion which they mistake for vital godliness. They hear with joy like the “stony-ground hearers.” We do such an injustice, if when we see them going back we point the finger of scorn, and cry “hypocrite.”
III. We learn that our religion will not profit us at all unless it be characterized by perseverance to the end. Orpah stands with Jehu, Judas, Demas, Hymenæus, Alexander, and Philetus—Beacon lights! Their word to us is this, “Beware!” No grace, however bright and precious, will take us to heaven without perseverance. Language cannot adequately set forth the misery of the man who apostatizes. The latter end of that man is worse than the beginning (2Pe_2:20-22). Conscience becomes hardened, etc.
IMPROVEMENT.—Is our profession a mere profession or the fruit of a living faith? Brought by circumstances to the boundary-line between life and death, have we stopped there? The Bible full of such instances. Felix trembled; Balaam prophesied; Herod heard gladly; Judas sat at the sacramental table with our Lord! Whatever we do, we must not stop short of conversion; if we do, we perish. We must not be content with a mere outward reformation; we must seek that radical and entire change in the soul, of which the Holy Spirit is the author.
Bernard on this—
I. It is easy to make signs of love, but not to shew the true fruits of love.
II. Worldly respects are great hindrances in the course of godliness.
III. An unsound heart may for a time make a fair show in the way to Canaan, but yet turn back at the last.
IV. Such as want soundness towards God for religion, may yet have otherwise commondable parts in them.
“In the first half-awakened state of the mind, and before Christ has been seen in the vision of a true faith, to go away, or to cut oneself off from the human teacher and friend, is to cease from the spiritual good already attained. It may be that Orpah did not realize this at the time, or that she was but partially conscious of it; yet it was present, and the mightiest element in the question upon which she was called to decide. She was not the first, nor the last, who, in forsaking a friend, forsook also a true teacher and guide—one whose love would have been the guarantee of the quality of the higher influence exerted.”—M. Timson.
“Is this she which even now was so promising in her words, and so passionate in her weeping? See how soon a forward professor may turn to a fearful apostate. Though she standeth or falleth to her own Master, yet, as the Psalmist saith, ‘I am horribly afraid for those that forsake Thy law’ so have we just cause to suspect the fearful final estate of Orpah.”—Fuller.
“Orpah had left her heart in Moab, with its follies, its frivolities, its amusements, its dissipations, its sights, festivals, and fêtes; its idol temples, shrines, and altars. Her heart was so full of these, that she could not detach it from them; and therefore she returned to her gods, her people, and her country.”—Dr. Cumming.
“The bright morning does not always shine unto the perfect day; the sweetest spring-bud of promise does not always ripen into precious fruit. The seed that was cast on stony ground grew rapidly up, but withered in a moment. Orpah’s decision was the decision of impulsive feeling, of filial affection; it was strong suddenly, it grew up in an instant, and in an instant it perished.”—Dr. Cumming.
“On second thoughts her enthusiasm cooled down, I daresay she said within herself, ‘It was not enthusiasm—it was simply fanaticism, and I have now come to a better mind.’ One would gather from the conduct of Orpah that she had feelings, not very deep affections, strongly rooted in her nature; pure passions, but not yet consolidated into fixed principles; resolutions that had no anchorage in her heart, no hold of her inmost and her deepest nature. She was vacillating, impulsive, very likely sentimental; her tears and smiles followed each other in rapid transition. She was easily swayed; the victim of feeling and momentary impulse; repenting at her leisure what she had accepted in a hurry.”—Dr. Cumming.
“If the soul be not changed, though there may for awhile some religious colour appear in the man’s face, he will at last return to his former habit.”—(Spiritual Bee) Penn?
“I have somestimes seen a blazing comet much outshining other stars, and attracting the eyes of men to behold with wonder, which yet by its decay and vanishing awhile after hath appeared to have no true place among the stars, but in the lower region.”—(Spiritual Bee) Penn?
“Gifts, affections without Christ.… They are the fair flowers and perfumes which only make more terrible the death-pyre.”—Wadsworth.
“Men said to-day of one who sinned, ‘What may
This mean? What sudden madness overtook
His brain, that in a moment he forsook
The rectitude which until yesterday,
Had made his life a beacon by the way
To common men?’ I answered, ‘We but look
On surfaces. Temptation never shook
One soul whose secret hidden forces lay
Firm centred in the right. The glacier bides
For ages white and still, and seems a part
Of the eternal Alps. But at its heart,
Each hour, some atom noiseless jars, and slides,
Until the avalanche falls with thundering weight.
God only knoweth the beginning’s date.’ ”
Helen Hunt.
“They fall deepest into hell who fall backwards into hell.”—Bunyan.
“Καταφιλειν ουχ εστι φιλειν, saith Philo. Apostates betray Christ with a kiss, temporaries forsake Him, and embrace this present world.”—Trapp.
“Faith is the champion of grace; but what is it worth if it faint and fail? Love is the nurse of grace; but what will it avail if it decline and wax cold? Humility is the adorner and beautifier of grace; but what will it profit if it continue not unto the end?”—A Puritan Divine.
“As the worst travelling is when the road is frozen after a thaw, so those are frequently the most hardened who have had some convictions, who have had some knowledge of the Gospel, and some religious affection, and have then relapsed into their natural hard-heartedness.”—Arrowsmith.
“Every one is rather a Naomi to his own soul, to persuade it to stay still, and enjoy the delights of Moab, rather than to hazard our entertainment in Bethlehem. Will religion allow me this wild liberty of my actions, this loose mirth, these carnal pleasures?”—Bishop Hall.
“His heart he cannot, will not, give to Christ. Anything else he will do. But nothing else will avail him anything. He will be baptized. But baptism cannot save him. He will be confirmed. But that is not salvation. He will come to the table of the Lord. But there is no salvation for him there. He will fast and pray. He will toil and labour in his own self-righteous plans. He will try to cleanse the outside of the cup and platter, and resolve to work religions works. But all this is not salvation. And here he must separate from the people of God, though they have travelled long together. They must go on, and he will not.”—Tyng.
“You have seen a ship out on the bay, swinging with the tide, and seeming as if it would follow it: and yet it cannot, for down beneath the water it is anchored. So many a soul sways towards heaven, but cannot ascend thither, because it is anchored to some secret sin.’ ”—Beecher.
“The soul’s birthright is not cast away by a momentary weakness or folly,—one act such as this before us may decide the woful transaction, but a hundred minor actions and thousands of thoughts of wrong have gone before it to make it possible.… Temptation. when it comes upon a man well-grounded, leaves him as the wave leaves the rock over which it has rolled; but when principles are already undermined, a trivial temptation, a single wave, is often enough to complete the ruin.”—H. Wonnacott.
Theme.—THE CONSTANCY OF A DIVINELY-KINDLED LOVE
“True friends, like ivy and the wall it props,
Both stand together, or together fall.”—Die. of Poetic Illustrations.
“Without a murmur I dismiss
My former dreams of earthly bliss;
My joy, my consolation this.
Each hour to cling to Thee.”—Mrs. Elliot.
But Ruth clave to her.
The Scriptures are seminally brief (Lynch). A phrase here expresses a love and heroism which has seldom been equalled and never excelled in human history. “Ruth clave to her.” The force of the Hebrew word is to be knit as man and wife inseparably (Bernard) [cf. Gen_2:24; Mat_19:5, where the word is used in this connection]. So Onesiphorus clung the more closely and tenderly to Paul, when Phygellus and Hermogenes, with all who were in Asia, turned from him in the hour of his distress (2Ti_1:15-16).
Note. (a) The heart has reasons which the reason does not comprehend (Pascal). Who can explain, much less justify at the time, a sublime and self-sacrificing choice like Ruth’s? All outward appearances are against it,—the choice would not be heroic were it otherwise.
(b) But a deathless love such as this has always in the end proved its own vindication. So when the soul cleaves to Christ, it is influenced by motives which the understanding but imperfectly estimates, and which the carnal mind fails altogether to comprehend. The Saviour Himself offers the true explanation, that “wisdom is justified of her children” (Mat_11:19). Yet in this is the real test as to whether we walk by faith or by sight. If you would believe, you must crucify that question, “Why?” (Luther).
(c) Every theory which fails to appreciate that man is a spiritual being, influenced in other ways than mere external ones, must inevitably misread and misinterpret human life. If this life is all, what profit in self-denial, what promptings towards virtue, that can seriously command our attention for a moment? On the sceptical theory, Ruth’s choice a mere impulse, and not even her after-success and prosperity can redeem it from the charge of folly. And yet what heart fails to estimate the incomparable superiority of Ruth to Orpah? The heroic in history, that which men have admired and loved in all ages, that which has made human progress possible, and left a halo of glory around the past, is mirrored here. That which is best in human fiction finds its counterpart; that which is noblest in life, its image and semblance. And all is explained and accounted for if we see in Ruth one chosen out of a far country, and from among a strange people, that she might become an Israelite indeed—one yielding to the Divine impulses, and listening to the Divine voice, though unable as yet to interpret its full meaning. “Forget also thine own people and thy father’s house; so shall the king greatly desire thy beauty; for He is thy Lord: and worship thou Him” (Psa_45:10-13).
We have here—
I. The choice of true love. Orpah’s stone of stumbling and self-denial seen as a jewel flashing with heaven’s own light to Ruth. Naomi so precious in her person and influences as to be clung to, be the consequences what they may. The choice a kindred one to that of Moses in its faith and self-sacrifice. (Choosing rather to suffer affliction, etc., Heb_11:25.) Can we be far wrong in seeing in both the same underlying religious convictions, as coming in to decide the choice? If so, it is a mistake to say that love for Naomi merely led her to become a Jewish proselyte. Note. (d) Love may be spiritual and God-given, and yet perfectly natural in its way of development.
Notice of this choice,
(1) That it was not that of impulse, but of conviction. Nothing can shake her resolution. The love that has brought her so far with Naomi kept her steadfast now, and to an affection like hers decision becomes more and more easy. Note. (a) Affections are the great deciding influences in life. Hence Paul says, “Set your affections,” etc. (Col_3:2). And (b) The supreme affection is the great central power in human life. Everything else responds as by a law of gravitation to that. Hence, if it be toward Moab and the world, as with Orpah, everything around us will lead us backward; if it be towards the hope of Israel and God, onward and forward as with Ruth.
(2) That it was not the influence of mere sentiment or excitement. The choice made with a full determining to abide by it, come weal or come woe, for ever (Price). She had counted the cost. Probably, as a Moabitess, she might have to bear cold looks and harsh treatment (Price). Significant that she was called afterwards Ruth the Moabitess (cf. Rth_2:2; Rth_2:12, etc.), the designation of an alien and one outside the covenant. Note. Steadfastness essential to the formation and manifestation of a religious character (Toller). Piety must be such as to stand the test of time.
(3) That it was not biased by any selfish hope. The same gloomy prospect before her which had deterred Orpah from going forward. But like that one who cried out “so much the more” because of discouragements, Ruth clave to Naomi the more steadfastly, in spite of threatened affliction and seeming opposition. Seems to say, “Be the sacrifice ever so great, I am ready to make it; I shall delight in making it” (Simeon). Note. (a) A true and steadfast convert to Israel follows very naturally in one who has stood such a testing of the natural affections. (b) The portion of Israel and of Christ not a barren choice, though it may look so for the present. Such are to receive “a hundredfold” (Mat_19:29). The promise literally fulfilled in the case of Ruth.
We have here—
II. An instance of more than filial piety. Almost as marvellous in what it leaves as in what it clings to. She realizes, doubtless, a keen sense of her mother-in-law’s forlorn condition; but only the more vividly to become conscious of Naomi’s worth and her own duty. Her natural affections are to be seen as an open door leading towards faith and God. Note. (a) The next degree unto godliness is the love of goodness (Bishop Hall). He is in a fair way to grace, that can value it (ibid.). (b) There are circumstances in which we are called to stand to certain people in the place of God (Braden). Parents have to do so to their children. They have to learn of us before they can learn of Him (ibid.).
See here
(1) The expulsive power of a new affection. Transforms her whole nature, changes the tenor of her whole life. Love is a marvellous magician (Braden). Note. (a) It is not what we take up, but what we give up, which makes us rich (Beecher). Only with renunciation life, properly speaking, can be said to begin (Carlyle). Mark, too, (b) The higher good can only be gained by the sacrifice of the lower (M. Timson).
See here then
(2) A sacrifice almost unequalled in its severity. The old nature against her, the force of habit, and all the early associations of the past. Yet love triumphs over all. Put to the trying alternative, either to forsake her mother-in-law and the hope of Israel, or all that was behind her in Moab, she does not hesitate for a moment. The religious aspect of the question comes in here. This alone could justify her leaving her own mother for a comparative stranger. Remember what Moab was, and in this higher aspect Ruth’s choice is completely vindicated.
III. An illustration of the entire surrender of ourselves to God. We have a final separation from Moab, and a complete devotion to Naomi. So David clave to the sanctuary (Psa_27:4). So Paul to Christ (Php_3:7-9), and to the way of salvation. “This one thing I do,” he said (ibid. 13).
See what a real determination for God and religion is (cf. 16). It does not consist in rash promises, in hasty resolutions, in transient feelings, however strong, but in what the Scriptures call “a full purpose of heart to cleave unto the Lord,” a fixedness of soul upon matured conviction (Toller). To this Barnabas exhorted the Christians at Antioch (Act_11:23). Note. (a) To know Christ truly is to need Him eternally. Whoever has tasted Him can never again live without Him (Lange). No going back to the “beggarly elements of the world” then! (b) Only those who are cleansed by the washing of regeneration and the renewing of the Holy Ghost will cleare to Christ and His believing Church in the dark and clouded day of adversity (Macgowan).
IMPROVEMENT.—
(1) Away with all mere affection which kisses, but does not cleave to Christ! Clinging to Him is the only test of true love (John 15). All else counterfeit,—this the only conclusive sign that we are His.
(2) See too the necessity for decision. To make a beginning in the right direction is a great thing (Beecher).
(3) Learn also the power of resolution; it silences temptation. Those that go in religious ways without a steadfast mind stand like a door half open, which mocks a thief; but resolution shuts and bolts the door (Miniature Com.).
“Blessed is Ruth, who so clave to her aged mother-in-law that she would not leave her until death. For this reason, Scripture indeed has justly extolled her; but God has beatified her for ever. But He will judge, and in the resurrection condemn, all those wicked and ungodly daughters-in-law who deal out abuse and wrong to their parents-in-law, unmindful of the fact that they gave life and sustenance to their husbands.… If therefore thou lovest thy husband, O wife, then love them also who gave him being, and thus brought up a son for themselves and a husband for thee. Seek not to divide the son from his father or mother, lest thou fall into the condemnation of the Lord, in the day of awful inquest and judgment.”—Origen.
“Neither self-interest, nor hope, nor vanity mix themselves up with this love. It is a purely moral and spiritual love, of which no other instance is on record. It is in fact the love of those whom God by His mercy has won for Himself, and who love God in their brethren. It is the evangelical love of the apostles, who loved Greeks and Franks, Persians and Sythians, as their own flesh and blood. Such love as this followed the steps of our Lord, and tarried where He was, Confession, martyrdom, prayer, and every brotherly thought or deed, spring from the love of the converted heart.”—Lange.
“Love is above all, and when it prevails in us all, we shall all be lovely, and in love with God, and one with another.”—Penn.
“Lead men through love to love. For love cultivates and preserves the true and the good by doctrine, life, prayer, watchfulness, and by a thousand other inventions of its inexhaustible genius.”—Sailer (quoted in Lange).
“If moral virtue could be seen with mortal eyes, it would attract all hearts to it.”—Plato.
“A spiritual relationship is never so close and so strong as when the persons are related also by strong natural sympathies.… Now and then it has happened that this harmony has been so strangely complete, that each has loved the other literally as his own soul, and felt indeed as though there were but one soul between them. The fact is, that the one spirit enters into and affects similar natures so similarly, that when either speaks out of his deepest life, he equally speaks the experience of the other. When these similars by nature are apprehended by the Second Adam, and the sweet life of eternity springs up in their hearts, the relation becomes one of unutterable endearment.… Every step of their spiritual progress relates them more and more essentially.”—John Pulsford.
“’Twixt that, long fled, which gave us light,
And that which soon shall end in night,
There is a point no eye shall see,
But on it hangs eternity.
This is that moment—who can tell
Whether it leads to heaven or hell?
This is that moment—as we choose,
The immortal soul we save or lose.
Time past and time to come are not;
Time present is our only lot;
O God! henceforth our hearts incline
To seek no other love than Thine.”
J. Montgomery.
“Think not too meanly of thy low estate;
Thou hast a choice; to choose is to create!
Remember whose the sacred lips that tell,
Angels approve thee when thy choice is well.”
O. W. Holmes.
“A few forsake the throng, with lifted eyes,
Ask wealth of heaven, and gain the real prize—
Truth, wisdom, grace, and peace, like that above,
Sealed with His signet, whom they serve and love.”
Anon.
“Blest with this followship divine,
Take what Thou wilt, I’ll ne’er repine;
E’en as the branches to the vine,
My soul would cling to Thee.
Far from her home, fatigued, oppressed,
Here she has found her place of rest;
An exile still, yet not unblessed,
While she can cling to Thee.”
Mrs. Elliot.
“A few years ago, and you were not; a few more, and on this stage of life you will be no more. Much has been done, much is yet to be done in the interval. You arc now at the outset of womanhood. Woman’s duties, woman’s strange and mixed destiny of suffering, feeling, and deep life, is beginning.”—Robertson.
“They say that when the temperature has gone down below the freezing-point, water will remain apparently the same. and yet that it will congeal at a touch and in a moment. So with the changes and transitions in human character and life. They go on silently and invisibly, until sonic crisis in outward circumstances brings them suddenly to maturity.”—B.
“Thus it is that in some decisive moment every soul that attains salvation makes its choice, by which it adopts the true Jehovah as its portion. It abandons all the former idolatries of its life, and becomes a true worshipper of the true God.”—Steel and Terry.
“So a soul that is truly brought to Christ affectionately loves Him and heartily cleaves to Him, resolves in the strength of Divine grace to follow Him whithersoever He goes or directs, and is desirous of having communion with none but Him.”—Gill.
“Ruth’s attachment was worth ten thousand of Orpah’s kisses. The young nobleman in the Gospel treated our Lord with high respect; but all this availed him nothing, for he would not sell his possessions at Christ’s command, and become a follower of Jesus. Happy were the apostles who continued with Him in all His temptations. They left all, and followed Him. What they left was little; but that love which disposed them to leave all was highly valued by Him, and they received a hundredfold of recompence even in this world.”—Lawson.
“The story of Ruth has shed a peaceful light over what else would be the accursed race of Moab. We strain our gaze to know something of the long line of the purple hills of Moab, which form the background at once of the history and of the geography of Palestine. It is a satisfaction to feel that there is one tender association which unites them with the familiar history and scenery of Judea—that from their recesses, across the deep gulf which separates the two regions, came the Gentile ancestress of David and the Messiah.”—Stanley.
“Ruth is a prophecy, than which none could be more beautiful and engaging, of the entrance of the heathen world into the kingdom of God. She comes forth out of Moab, an idolatrous people, full of wantonness and sin, and is herself so tender and pure. In a land where dissolute sensuality formed one of the elements of idol worship, a woman appears as wife and daughter, chaste as the rose of spring, and unsurpassed in these relations by any other character in Holy Writ. Without living in Israel, she is first elevated, then won, by the life of Israel, as displayed in a foreign land. Amid surrounding enmity and jealousy toward Israel, she is capable of being formed and attracted through love.”—Lange.
“What can you do, but faithfully and simply follow Him who has said, ‘Whosoever loveth father or mother more than me, is not worthy of me’? You must go forth with Ruth, and leave those who, rejecting Jesus, will not go with you. You must follow the Lord fully, though you follow Him alone among your earthly connexions.”—Tyng.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v16Rth 1:16 - Rth 1:22.
Ruth
A GENTLE HEROINE, A GENTILE CONVERT
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Rth 1:16 - Rth 1:22.
The lovely idyl of Ruth is in sharp contrast with the bloody and turbulent annals of Judges. It completes, but does not contradict, these, and happily reminds us of what we are apt to forget in reading such pages, that no times are so wild but that in them are quiet corners, green oases, all the greener for their surroundings, where life glides on in peaceful isolation from the tumult. Men and women love and work and weep and laugh, the gossips of Bethlehem talk over Naomi’s return {‘they said,’ in Rth 1:19, is feminine}, Boaz stands among his corn, and no sounds of war disturb them. Thank God! the blackest times were not so dismal in reality as they look in history. There are clefts in the grim rock, and flowers blooming, sheltered in the clefts. The peaceful pictures of this little book, multiplied many thousand times, have to be set as a background to the lurid pictures of the Book of Judges.
The text begins in the middle of Naomi’s remonstrance with her two daughters-in-law. We need not deal with the former part of the conversation, nor follow Orpah as she goes back to her home and her gods. She is the first in the sad series of those, ‘not far from the kingdom of God,’ who needed but a little more resolution at the critical moment, and, for want of it, shut themselves out from the covenant, and sank back to a world which they had half renounced.
So these two lonely widows are left, each seeking to sacrifice herself for the other. Who shall decide which was the more noble and truly womanly in her self-forgetfulness,-the elder, sadder heart, which strove to secure for the other some joy and fellowship at the price of its own deepened solitude; or the younger, which steeled itself against entreaties, and cast away friends and country for love’s sweet sake? We rightly praise Ruth’s vow, but we should not forget Naomi’s unselfish pleading to be left to tread her weary path alone.
Ruth’s passionate burst of tenderness is immortal. It has put into fitting words for all generations the deepest thoughts of loving hearts, and comes to us over all the centuries between, as warm and living as when it welled up from that gentle, heroic soul. The two strongest emotions of our nature are blended in it, and each gives a portion of its fervour-love and religion. So closely are they interwoven that it is difficult to allot to each its share in the united stream; but, without trying to determine to which of them the greater part of its volume and force is due, and while conscious of the danger of spoiling such words by comments weaker than themselves, we may seek to put into distinct form the impressions which they make.
We see in them the heroism of gentleness. Put the sweet figure of the Moabitess beside the heroes of the Book of Judges, and we feel the contrast. But is there anything in its pages more truly heroic than her deed, as she turned her back on the blue hills of Moab, and chose the joyless lot of the widowed companion of a widow aged and poor, in a land of strangers, the enemies of her country and its gods? It is easier far to rush on the spears of the foe, amid the whirl and excitement of battle, than to choose with open eyes so dreary a lifelong path. The gentleness of a true woman covers a courage of the patient, silent sort, which, in its meek steadfastness, is nobler than the contempt of personal danger, which is vulgarly called bravery. It is harder to endure than to strike. The supreme type of heroic, as of all, virtue is Jesus Christ, whose gentleness was the velvet glove on the iron hand of an inflexible will. Of that best kind of heroes there are few brighter examples, even in the annals of the Church which numbers its virgin martyrs by the score, than this sweet figure of Ruth, as the eager vow comes from her young lips, which had already tasted sorrow, and were ready to drink its bitterest cup at the call of duty. She may well teach us to rectify our judgments, and to recognise the quiet heroism of many a modest life of uncomplaining suffering. Her example has a special message to women, and exhorts them to see to it that, in the cultivation of the so-called womanly excellence of gentleness, they do not let it run into weakness, nor, on the other hand, aim at strength, to the loss of meekness. The yielding birch-tree, the ‘lady of the woods,’ bends in all its elastic branches and tossing ringlets of foliage to the wind; but it stands upright after storms that level oaks and pines. God’s strength is gentle strength, and ours is likest His when it is meek and lowly, like that of the ‘strong Son of God.’
Ruth’s great words may suggest, too, the surrender which is the natural language of true love. Her story comes in among all these records of bloodshed and hate, like a bit of calm blue sky among piles of ragged thunder-clouds, or a breath of fresh air in the oppressive atmosphere of a slaughter-house. Even in these wild times there was still a quiet corner where love could spread his wings. The question has often been asked, what the purpose of the Book of Ruth is, and various answers have been given. The genealogical table at the end, showing David’s descent from her, the example which it supplies of the reception of a Gentile into Israel, and other reasons for its presence in Scripture, have been alleged, and, no doubt, correctly. But the Bible is a very human book, just because it is a divine one; and surely it would be no unworthy object to enshrine in its pages a picture of the noble working of that human love which makes so much of human life. The hallowing of the family is a distinct purpose of the Old Testament, and the beautiful example which this narrative gives of the elevating influence of domestic affection entitles it to a place in the canon. How many hearts, since Ruth spoke her vow, have found in it the words that fitted their love best! How often they have been repeated by quivering lips, and heard as music by loving ears! How solemn, and even awful, is that perennial freshness of words which came hot and broken by tears, from lips that have long ago mouldered into dust! What has made them thus ‘enduring for ever,’ is that they express most purely the self-sacrifice which is essential to all noble love. The very inmost longing of love is to give itself away to the object beloved. It is not so much a desire to acquire as to bestow, or, rather, the antithesis of giving and receiving melts into one action which has a twofold motion,-one outwards, to give; one inwards, to receive. To love is to give one’s self away, therefore all lesser givings are its food and delight; and, when Ruth threw herself on Naomi’s withered breast, and sobbed out her passionate resolve, she was speaking the eternal language of love, and claiming Naomi for her own, in the very act of giving herself to Naomi, Human love should be the parent of all self-sacrificing as of all heroic virtues; and in our homes we do not live in love, as we ought, unless it leads us to the daily exercise of self-suppression and surrender, which is not felt to be loss but the natural expression of our love, which it would be a crime against it, and a pain to ourselves, to withhold. If Ruth’s temper lived in our families, they would be true ‘houses of God’ and ‘gates of heaven.’
We hear in Ruth’s words also that forsaking of all things which is an essential of all true religion. We have said that it was difficult to separate, in the words, the effects of love to Naomi from those of adoption of Naomi’s faith. Apparently Ruth’s adhesion to the worship of Jehovah was originally due to her love for her mother-in-law. It is in order to be one with her in all things that she says, ‘Thy God shall be my God.’ And it was because Jehovah was Naomi’s God that Ruth chose Him for hers. But whatever the origin of her faith, it was genuine and robust enough to bear the strain of casting Chemosh and the gods of Moab behind her, and setting herself with full purpose of heart to seek the Lord. Abandoning them was digging an impassable gulf between herself and all her past, with its friendships, loves, and habits. She is one of the first, and not the least noble, of the long series of those who ‘suffer the loss of all things, and count them but dung, that they may win’ God for their dearest treasure. We have seen how, in her, human love wrought self-sacrifice. But it was not human love alone that did it. The cord that drew her was twisted of two strands, and her love to Naomi melted into her love of Naomi’s God. Blessed they who are drawn to the knowledge and love of the fountain of all love in heaven by the sweetness of the characters of His representatives in their homes, and who feel that they have learned to know God by seeing Him in dear ones, whose tenderness has revealed His, and whose gracious words have spoken of His grace! If Ruth teaches us that we must give up all, in order truly to follow the Lord, the way by which she came to her religion may teach us how great are the possibilities, and consequently the duties, of Christians to the members of their own families. If we had more elder women like Naomi, we should have more younger women like Ruth.
The self-sacrifice which is possible and blessed, even to inferior natures, at the bidding of love, is too precious to be squandered on earthly objects. Men’s capacities for it, at the call of dear ones here, should be the rebuke of their grudging surrender to God. He gave the capacity that it might find its true field of operation in our relation to Him. But how much more ready we all are to give up everything for the sake of our Naomis than for His sake: and how we may be our own accusers, if the measure of our devotion to them be contrasted with the measure of our devotion to God!
Finally, we may see, in Ruth’s entrance into the religion of Israel, a picture of what was intended to be the effect of Israel’s relation with the Gentile world.
The household of Elimelech emigrated to Moab in a famine, and, whether that were right or wrong, they were there among heathens as Jehovah worshippers. They were meant to be missionaries, and, in Ruth’s case, the purpose was fulfilled. She became the ‘first-fruits of the Gentiles’; and one aim of the book, no doubt, is to show how the believing Gentile was to be incorporated into Israel. Boaz rejoices over her, and especially over her conversion, and prays, ‘A full reward be given thee of Jehovah, the God of Israel, under whose wings thou art come to trust.’ She is married to him, and becomes the ancestress of David, and, through him, of the Messiah. All this is a beautiful completion to the other side of the picture which the fierce fighting in Judges makes prominent, and teaches that Israel’s relation to the nations around was not to be one of mere antagonism, but that they had another mission than destruction, and were set in their land, as the candlestick in the Tabernacle, that light might stream out into the darkness of the desert. The story of the Moabitess, whose blood flowed in David’s veins, was a standing protest against the later narrow exclusiveness which called Gentiles ‘dogs,’ and prided itself on outward connection with the nation, in the exact degree in which it lost real union with the nation’s God, and real understanding of the nation’s mission.
We have left ourselves no space to speak of the remainder of this passage, which is of less importance. It gives us a lively picture of the stir in the little town of Bethlehem, as the two way-worn women came into it, in their strange attire, and attracting notice by travelling alone. As we have observed, ‘they said,’ in Rth 1:19, is feminine. The women of the village buzzed round the strangers, as they sat in silence, perhaps by that well at the gate, of which, long after, David longed to drink. Wonder, curiosity, and possibly a spice of malice, mingle in the question, ‘Is this Naomi?’ It is heartless, at any rate; it had been better to have found them food and shelter than to have let them sit, the mark for sharp tongues. Naomi’s bitter words seem to be moved partly by a sense of the coldness of the reception. She realises that she has indeed come back to a changed world, where there will be little sympathy except such as Ruth can give. It is with almost passion that she abjures her name ‘Pleasant,’ as a satire on her woful lot, and bids them call her ‘Bitter,’ as truer to fact now. The burst of sorrow is natural, as she finds herself again where she had been a wife and mother, and ‘remembers happier things.’ Her faith wavers, and her words almost reproach God. The exaggerations in which memory is apt to indulge colour them. ‘I went out full.’ She has forgotten that they ‘went out’ to seek for bread. She only remembers that four went away, and three sleep in Moab. Possibly she thinks of their emigration as a sin, and traces her dear ones’ deaths to God’s displeasure on its account. His ‘testifying’ against her probably means that His providence in bereaving her witnessed to His disapprobation. But, whether that be so or not, her wild words are not those of a patient sufferer, who bows to His will. But true faith may sometimes break down, and Ruth’s ‘trusting under the wings of Jehovah’ is proof enough that, in the long years of lonely sorrow, Naomi’s example had shown how peaceful and safe was the shelter there.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv14, 16lifted up their voices and cried
lifted up their voices and cried
This means that they cried out loud or wept bitterly. (See: Idiom)
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Listen, your sister-in-law
"Pay attention, because what I am about to say is both true and important, your sister-in-law"
Ruth held on to her
"Ruth clung to her." AT: "Ruth refused to leave her" or "Ruth would not leave her" (See: Assumed Knowledge and Implicit Information)
your sister-in-law
"the wife of your husband's brother" or "Orpah"
her gods
Before Orpah and Ruth married Naomi's sons, they worshiped the gods of Moab. During their marriage, they began to worship Naomi's God.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv14–161:14 Ruth clung tightly to Naomi: The Hebrew verb…
1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).
Geneva Bible translators 1599 · Public Domain On vv14–15 When she took leave and departed.
When she took leave and departed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–17 Rth 1:14 And they lifted up their voice, and…
Rth 1:14 And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
Ver. 14. And they lifted up their voice, and wept again.] As loath to part, for the old love’s sake. Tears are no sign of an effeminate spirit, witness David, Paul, Peter, &c. Seneca, though a Stoic, saith, Flendum, non plorandum; men may weep, but not wail.
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And Orpah kissed her mother-in-law.] For a final farewell. Kαταφιλειν ουκ εστι φιλειν, saith Philo. Apostates betray Christ with a kiss: temporaries forsake him, and embrace this present world. So did Jehu, Judas, Demas, Henry IV of France, once Bonus orbi, afterwards Orbus boni, as one wittily anagrammatised his name Borbonius.
But Ruth clave unto her.] Heb., Was glued unto her, as a wife to her husband, inseparably. {Gen 2:24 Mat 19:5} "He that is joined unto the Lord is one spirit." {1Co 6:17}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–16 Orpah kissed her mother-in-law, i.e. departed from with a…
Orpah kissed her mother-in-law, i.e. departed from with a kiss, as the manner was, Gen 31:28; 1Ki 19:20.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv14–17 And they lifted up their voice, and wept again,....…
And they lifted up their voice, and wept again,.... Not being able to bear the thought of parting, or that they must be obliged to it:
and Orpah kissed her mother in law; gave her the parting kiss, as the Jews (e) call it; and which was used by other people (f); but not without affection to her, and took her leave of her, as her kiss testified, since it must be so; and being moved by her reasons, and having a greater inclination to her own country than Ruth had; of the kiss at parting, see Gen 31:28.
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but Ruth clave unto her; hung about her, would not part from her, but cleaved unto her in body and mind; forsaking her own people, and her father's house; neither the thought of them, nor of her native country, nor of not having an husband, or any likelihood of it, nor of poverty and distress, had any manner of influence upon her, but determined she was to go and abide with her.
(e) Bereshit Rabba, sect. 70. fol. 62. 4. Shemot, sect. 5. fol. 94. 4. (f) "----discedens oscula nulla dedi". Ovid. ep. 3. ver. 14.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 15, 17 Kissed - Departed from her with a kiss. Bade…
Kissed - Departed from her with a kiss. Bade her farewell forever. She loved Naomi, but she did not love her so well, as to quit her country for her sake. Thus many have a value 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–17 Verse 14. And Orpah kissed her mother-in-law] The Septuagint…
Verse 14. And Orpah kissed her mother-in-law] The Septuagint add, Και επεστρεψεν εις τον λαον αυτης, And returned to her own people. The Vulgate, Syrian, and Arabic, are to the same purpose.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14–16 Rth 1:14. Kissed — Departed from her with a…
Rth 1:14. Kissed — Departed from her with a kiss. Bade her farewell for ever. She loved Naomi; but she did not love her so well as to quit her country for her sake. Thus many have a value 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v14 The kiss at parting as well as at meeting…
The kiss at parting as well as at meeting is the customary friendly and respectful salutation in the East. The difference between mere kindness of manner and self-sacrificing love is most vividly depicted in the words and conduct of the two women. Ruth’s determination is stedfast to cast in her lot with the people of the Lord (compare the marginal references and Mat 15:22-28).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14, 15, 17 And returned, is not expressed in Hebrew. But the…
And returned, is not expressed in Hebrew. But the Septuagint have, "and she returned to her people." (Haydock).
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv14, 16, 17 14. Orpah kissed her mother-in-law — The last sad…
14. Orpah kissed her mother-in-law — The last sad kiss of a tearful separation; after which she, unlike Ruth, turned back again to her people and her gods. The great deity of the Moabites was Chemosh. Num_21:29; Jdg_11:24.
But Ruth clave unto her — She would not leave nor forsake her. It was not merely because of a tender affection for her mother in law that she clung to her, but also a yearning desire to know more of the God and land of Israel. Compare Rth_2:11-12. Like Martha and Mary of New Testament history. Orpah and Ruth represent two different types of character. Orpah’s home attachments, and desire to find rest in another husband’s house, control and limit her life-influence and action. Ruth’s loftier spirit discerns in the God of Israel the fountain of a purer religion than the Moabitish idolatry affords, and gladly forsakes father and mother and sister and native land to identify herself in any way with the people of Jehovah. Thus it is that, in some decisive moment, every soul that attains salvation makes its choice, by which it adopts the true Jehovah as its portion. It abandons all the former idolatries of its life, and becomes a true worshipper of the true God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14, 15, 17 14. Orpah kissed her mother in law] and, it…
14. Orpah kissed her mother in law] and, it is implied, said good-bye.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–17 (14) Kissed.—Orpah, though unwilling to leave her mother-in-law, and…
(14) Kissed.—Orpah, though unwilling to leave her mother-in-law, and though warmly attached to her, still thinks of the hardships of the journey, of the hardships when the journey is done; and the comforts of home detain her.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–17 And they, the daughters-in-law, lifted up their voice in…
And they, the daughters-in-law, lifted up their voice in unison and unity, as if instead of two voices there had been but one. Hence the propriety of the singular number, as in ver. 9. And wept again. The "again" doubles back on the statement in ver. 9. With uplifted voice, in shrill Oriental wail, and amid streams of tears, they bemoaned their hapless lot. Then, after the paroxysm of grief had somewhat spent itself, Orpah yielded to her mother-in-law"s dissuasives, and at length imprinted on her, reluctantly and passionately, a farewell kiss. Then, not waiting to ascertain the ultimate decision of Ruth, or rather, perhaps, having now a fixed presentiment what it would be, she moved regretfully and tearfully away.
She was afraid, perhaps, that if she, as well as Ruth, should insist on accompanying her mother-in-law, the two might be unreasonably burdensome to the aged widow. Perhaps, too, she was not without fear that her own burden in a foreign land, amid strangers, might be too heavy to be borne. There is not, however, the slightest need for supposing that she was, in any respect, deficient in attachment to her mother-in-law. But, it is added, Ruth clave to her mother-in-law, all reasonings, remonstrances, dissuasives on Naomi"s part notwithstanding. Ruth would not be parted from her. "Clave." It is the same word that is used in the primitive law of marriage. "Therefore shall a man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh". (Gen_2:24) It occurs again in Psa_63:8: "My soul followeth hard after thee; and in Psa_119:31: I have stuck to thy testimonies." Joshua said, "Cleave unto the Lord thy God"; (Jos_23:8) and many have had sweet, while others have had bitter, experience of the truth that "there is a friend that sticketh closer than a brother". (Pro_18:24)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–16 Orpah kissed her mother-in-law; but Ruth clave unto her.
Rth_1:14
Orpah kissed her mother-in-law; but Ruth clave unto her.
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Orpahs defection
I. Worldly respects are great hindrances in the course of godliness. The world keepeth from the entertaining of the truth (Mat_22:5); it hindereth in the receiving of it.
II. An unsound heart may for a time make a fair show in the way to Canaan, but yet turn back at the last, as Orpah doth here. And this is by reason, first, of certain motions of religion, which maketh them in general to approve of the same; holding this, that it is a good thing to be religious, and that none can find fault with a man for that. Further, the working of the Word, moving the heart in some sort to entertain it. And, lastly, the desire of praise and good esteem with men: these will make hollow hearts to set on a while to heavenward, but shall not be able to enter.
III. Such as want soundness towards God for religion may yet have otherwise commendable parts in them. For Orpah is commended for a kind wife, as well as Ruth by Naomi, and for a kind daughter-in-law (verse 8); and she showed good humanity in going on the way with her mother-in-law, yea, a good natural affection in weeping so at parting. (R. Bernhard.)
Orpah; or, the mere professor
An onlooker not able to discover the difference between Orpah and Ruth so far. The crisis has come. Both had made professions (verse 10). Here the difference is made apparent.
I. We learn that it is possible to go a long way towards Christianity and yet not to be a Christian. To be born, educated, and dwell in Christian households, these are great blessings, but do not constitute or make a Christian. It will not do to be almost, we must be altogether, decided for Christ. The cup that is almost sound will not hold water. The ship that is almost whole will not weather the storm. Feelings, sentiment, profession are all good if they spring from a living faith in Jesus Christ; without this they are worse than worthless.
II. We learn that it is possible to deceive ourselves, and to think that all is right when in truth all is wrong with our souls. Hardly possible that Orpah played the conscious hypocrite. She meant what she did when she became a proselyte--did not deliberately act a part. Feeling and sentiment (love for her husband) blinded her eyes. Love to God, which she had thought supreme in her heart, subordinate to the love of Moab. This often so with men; they are not hypocrites, they are self-deceivers. Education, circumstances, the force of influences around them, produce an emotional religion which they mistake for vital godliness. They hear with joy like the stony-ground hearers.
III. We learn that our religion will not profit us at all unless it be characterised by perseverance to the end. Improvement: Is our profession a mere profession or the fruit of a living faith? Brought by circumstances to the boundary-line between life and death, have we stopped there? The Bible full of such instances. Felix trembled; Balaam prophesied; Herod heard gladly; Judas sat at the sacramental table with our Lord! Whatever we do, we must not stop short of conversion; if we do, we perish. (Aubrey C. Price, B. A.)
A good word for Orpah
The others did not greatly blame her, and we, for our part, may not reproach her. It is unnecessary to suppose that in returning to her kinsfolk and settling down to the tasks that offered in her mothers house she was guilty of despising truth and love and renouncing the best. We may reasonably imagine her henceforth bearing witness for a higher morality, and affirming the goodness of the Hebrew religion among her friends and acquaintances. Ruth goes where affection and duty lead her; but for Orpah too it may be claimed that in love and duty she goes back. She is not one who says, Moab has done nothing for me; Moab has no claim upon me; I am free to leave my country; I am under no debt to my people. We shall not take her as a type of selfishness, worldliness, or backsliding, this Moabite woman. Let us rather believe that she knew of those at home who needed the help she could give, and that with the thought of least hazard to herself mingled one of the duty she owed to others. (R. A. Watson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v14 WE journey along with others for a time, enjoying…
THE PARTING OF THE WAYS
Rth_1:14-19
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WE journey along with others for a time, enjoying their fellowship and sharing their hopes, yet with thoughts and dreams of our own that must sooner or later send us on a separate path. But decision is so difficult to many that they are glad of an excuse for self-surrender and are only too willing to be led by some authority, deferring personal choice as long as possible. Let an ecclesiastic or a strong-minded companion lay down for them the law of right and wrong and point the path of duty and they will obey, welcoming the relief from moral effort. Not seeing clearly, not disciplined in judgment, they crave external human guidance. The teachers of submission find many disciples not because they speak truth but because they meet the indolence of the human will with a crutch instead of a stimulus; they succeed by pampering weakness and making ignorance a virtue. A time comes, however, when the method will not serve. There are moments when the will must be exercised in choosing between one path and another, advance and retreat; and the alternative is too sharp to allow any escape. If the person is to live at all as a human being he has to decide whether he will go on in such a company or turn back; he has to declare what or who has the strongest hold upon his mind. Such an occasion came to Ruth and Orpah when they reached the border of Moab.
To Orpah the arguments of Naomi were persuasive. Her mother lived in Moab, and to her mothers house she could return. There the customs prevailed which from childhood she had followed. She would have liked to go with Naomi, but her interest in the Hebrew woman and the land and law of Jehovah did not suffice to draw her forward. Orpah saw the future as Naomi painted it, not indeed very attractive if she returned to her native place, but with far more uncertainty and possible humiliation if she crossed the dividing river. She kissed Naomi and Ruth and took the southward road alone, weeping as she went, often turning for yet another sight of her friends, passing at every step into an existence that could never be the old life simply taken up again, but would be coloured in all its experience by what she had learned from Naomi and that parting which was her own choice.
The others did not greatly blame her, and we, for our part, may not reproach her. It is unnecessary to suppose that in returning to her kinsfolk and settling down to the tasks that offered in her mothers house she was guilty of despising truth and love and renouncing the best. We may reasonably imagine her henceforth bearing witness for a higher morality and affirming the goodness of the Hebrew religion among her friends and acquaintances. Ruth goes where affection and duty lead her; but for Orpah too it may be claimed that in love and duty she goes back. She is not one who says, Moab has done nothing for me; Moab has no claim upon me, I am free to leave my country; I am under no debt to my people. We shall not take her as a type of selfishness, worldliness, or backsliding, this Moabite woman. Let us rather believe that she knew of those at home who needed the help she could give, and that with the thought of least hazard to herself mingled one of the duty she owed to others.
And Ruth:-memorable forever is her decision, charming forever the words in which it is expressed. "Behold," said Naomi, "thy sister-in-law is gone back unto her people, and unto her god: return thou after thy sister-in-law." But Ruth replied, "Intreat me not to leave thee, and 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: where thou diest, will I die, and there will I be buried; the Lord do so to me and more also, if aught but death part thee and me." Like Davids lament over Jonathan these words have sunk deep into the human heart. As an expression of the tenderest and most faithful friendship they are unrivalled. The simple dignity of the iteration in varying phrase till the climax is reached beyond which no promise could go, the quiet fervour of the feeling, the thought which seems to have almost a Christian depth-all are beautiful, pathetic, noble. From this moment a charm lingers about Ruth and she becomes dearer to us than any woman of whom the Hebrew records tell.
Dignified and warm affection is the first characteristic of Ruth and close beside it we find the strength of a firm conclusion as to duty. It is good to be capable of clear resolve, parting between this and that of opposing considerations and differing claims. Not to rush at decisions and act in mere wilfulness, for wilfulness is the extreme of weakness, but to judge soundly and on this side or that to say, Here I see the path for me to follow: along this and no other I conclude to go. Unreason decides by taste, by momentary feeling, often out of mere spite or antipathy. But the resolve of a wise thoughtful person, even though it bring temporal disadvantage, is a moral gain, a step towards salvation. It is the exercise of individuality, of the soul.
One may act in error, as perhaps Elimelech and Orpah acted, yet the life be the stronger for the mistaken decision; only there must be no repentance for having exercised the power of judgment and of choice. Women are particularly prone to go back on themselves in false repentance. They did what they could not but think to be duty; they carefully decided on a path in loyalty to conscience; yet too often they will reproach themselves because what they desired and hoped has not come about. We cannot imagine Ruth in after years, even though her lot had remained that of the poor gleaner and labourer, returning upon her decision and weeping in secret as if the event had proved her high choice a foolish one. Her mind was too firm and clear for that. Yet this is what numbers of women are doing., burdening their souls, making that a crime in which they should rather practise themselves. Our decisions, even when they are made with all the wisdom and information we can command in thorough sanity and sincerity, maybe, often are, very faulty; and do we expect that Providence will perpetually interfere to bring a perfect result out of the imperfect? Only in the perfect order of God, through the perfect work of Christ and the perfect operation of the Holy Spirit is the glorious consummation of human history and divine purpose to come. As for us, we are to learn of God in Christ, to judge and act our best; thereafter, leaving the result to Providence, never go back on that of which the Spirit of the Almighty made us capable in the hour of trial.
"Then welcome each rebuff
That turns earths smoothness rough,
Each sting that bids nor sit nor stand but go!
Be our joys three parts pain!
Strive, and hold cheap the strain;
Learn, nor account the pang; dare, never grudge the throe!"
In religion there is no escape from personal decision; no one can drift to salvation with companions or with a church. In art, in literature, in ordinary morality it is possible to possess something without any special effort. The atmosphere of cultured society, for instance, holds in solution the knowledge and taste which have been gained by a few and may pass in some measure to those who associate with them, though personally these have studied and acquired very little. Anyone who observes how a new book is talked of will see the process. But the supreme nature of religion and its unique part in human development are seen here, that it demands high and sustained personal effort, the constant action of the will; that indeed every spiritual gain must result from the vital activity of the individual mind choosing to enter and enter yet farther the kingdom of divine revelation and grace. As it is expressed in the Epistle to the Hebrews: "We desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful but followers of them who through faith and patience inherit the promises." The training in resoluteness, therefore, finds highest value and significance in view of the religious life. Those who live by habit and dependence in other matters are not prepared for the strenuous calling of faith, and many a one is kept from the freedom and joy of Christianity not because they are undesired, not because the call of Christ is unheeded, but for want of the power of decision, strength to go forward on a personal quest. Thousands are in the way of saying, Will you go to an evangelistic meeting? Then I will go. Will you take the Sacrament? Then I will. Will you teach in the Sunday school? Then I will. So far something is gained; there is a half decision. But the spiritual life is sure at some point to demand more than this. Even Naomis advice must not deter Ruth from taking the way to Bethlehem.
Like many women Ruth was moved greatly by love. Was her love justified? Did it rightly govern her to the extent her words imply? "Whither thou goest, I will go: thy people shall be my people: where thou diest I will die, and there will I be buried." It is beautiful to see such love: but how was it earned?
Surely by years of patient faithful help; not by a few cheap words and caresses, a few facile promises; not by beauty of face, gaiety of temper. The love that has nothing but these to found upon is not enough for a life companionship. But if there is honour, clear sincerity of soul, generosity of nature; if there is brave devotion to duty, there love can rest without fear, reproach, or hazard. When these cast their light on your way, love then, love freely and strongly; you are safe. It is indeed called love where these are not-but only in ignorance and lightness: the heart has been caught by a word, ensnared by a look. How pathetic are the errors into which we see our friends and neighbours fall, errors that call for a life-long repentance because reason and serious purpose had nothing to do with the loving. No law of God is written against human affection, nor has He any jealousy of the devotion we show to worthy fellow creatures; but there are divine laws of love to restrain our weak fancy and uplift our emotions; and if we disdain or cast aside these laws we must suffer, however ardent and self-sacrificing affection may be. Egotistical wilfulness in serving some one who engages our admiration and passionate devotion is not, properly speaking, love. It is rather an offence against that divine grace which bears the noble name. Of course we are not here speaking of Christian charity towards our neighbours, interest in them, and care for their well being, which are always our duty and must not be limited. The story we are following is one of an intimate and personal affection.
Lastly and chiefly, the answer of Ruth implies a religious change-conversion. She renounces Chemosh and turns in faith and hope to the God of Israel, and this is the striking feature of her choice. Dimly seen, the grace and righteousness of the Most High touched her soul, commanded her reverence, drew her to follow one who was His servant and could recount the wonderful story of His people. Surely it is a supreme event in any life when this vision of the Best allures the mind and engages the will, even though knowledge of God be as yet very imperfect. And the reliance of Ruth upon the little she felt and knew of God, her clear resolution to seek rest under His wings appear in striking contrast with the reluctance, the unconcern, the hard unfaith of many today. How is it that they to whom the Word speaks and the life is revealed, whose portion is at every moment enriched by that Word and that life are so blind to the grace that encompasses and deaf to the love that entreats? Again and again we see them on the banks of some Jordan, with the land of God clear in view, with the promise of devotion trembling on their tips; but they turn back to Moab and Chemosh, to paganism, unrest, and despair.
Ruths life properly began when at Naomis side she passed through the waters, the very waters of baptism to her. There, with the purple mountains of Moab and the precipices of the Dead Sea shore behind, she sent her last look to Orpah and the past, and saw before her the steep narrow ascent through the Judaean hills. With rising faith, with growing love she moved to the fulfilment of womanhood in realising the souls highest power and privilege. The upward path was hard to weary feet and all was not to be easy for Ruth in the Bethlehem of which she had dreamed; but fully committed and pledged to the new life she went forward. How much is missed when the choice to serve God is not unreservedly made, and there is not that full consecration of which Ruths decision may be a type.
Of this loss we see examples on every side. To remain in the low ground by the river, still within reach of some paganism that fascinates even after profession and baptism-this is the end of religious feeling with many. Where the narrow way of discipleship leads they will not adventure; it is too bare, confining, and severe. They will not believe that freedom for the human soul is found by that path alone; they refuse to be bound and therefore never discover the inheritance of Gods children to which they are called. When He who alone can guide, quicken, redeem is accepted solemnly and finally as the Lord of life, then at last the weak and entangled spirit knows the beginning of liberty and strength. Sad is the reckoning in our time of those who refuse to pledge themselves to the Saviour Whose claim they do feel to be divine and urgent. Not yet may the preacher cease to speak of conversion as the necessity in every life. Rather because it is easy to be in touch with Christianity at some point, because gospel influences are widely diffused, and church connection can be lightly held, the personal pledge to Christ must be insisted upon in the pulpit and kept in view as the end to which all the work of the church is directed.
Life has many partings, and we have all had our experience of some which without fault on either side separate those well fitted to serve and bless each other. Over matters of faith, questions of political order and even social morality separations will occur. There may be no lack of faithfulness on either side when at a certain point widely divergent views of duty are taken by two who have been friends. One standing only a little apart from the other sees the same light reflected from a different facet of the crystal, streaming out in a different direction. As it would be altogether a mistake to say that Orpah took the way of worldly selfishness, Ruth only going in the way of duty, so it is entirely a mistake to accuse those who part with us on some question of faith or conduct and think of them as finally estranged. A little more knowledge and we would see with them or they with us. Some day they and we shall reach the truth and agree in our conclusions. Separations there must be for a time, for as the character leans to love or justice, the mind to reasoning or emotion, there is a difference in the vision of the good for which a man should strive. And if it comes to this that the paths chosen by those who were once dear friends divide them to the end of earthly days, they should retain the recollection not so much of the single point that separated, as of the many on which there was agreement. Even though they have to fight on opposite sides, it should be as those who were brothers once and shall be brothers again. Indeed, are they not brothers still, if they fight for the same Master?
Yet one difference between men reaches to the roots of life. The company of those who keep the straight way and press on towards the light have the most sorrowful recollection of some partings. They have had to leave comrades and brethren behind who despised the quest of holiness and immortality and had nothing but mockery for the Friend and Saviour of man. The shadows of estrangement falling between those who are of Christs company are nothing compared with the dense cloud which divides them from men pledged to what is earthly and ignoble; and so the reproach of sectarian division coming from irreligious persons needs not trouble those who have as Christians an eternal brotherhood.
There are divisions sharp and dreadful, not always at some river which clearly separates land from land. They may be made in the street where parting seems temporary and casual. They may be made in the very house of God. While some members of a family are responding with joy to a divine appeal, one may be resolutely turning from it to a base idolatry. Of three who went together to a place of prayer two may from that hour keep company in the heavenward journey, while the third moves every day towards the shadow of self-chosen reprobation. Christ has spoken of tremendous separations which men make by their acceptance or rejection of Him. "These shall go away into eternal punishment, but the righteous into life eternal."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv14–16 CRITICAL AND EXEGETICAL NOTES.—And they lifted up their voice…
CRITICAL AND EXEGETICAL NOTES.—And they lifted up their voice and wept again “exceedingly” (Dr. Cassel), “still more” (Luther). As in E.V. (Lange). (See on Rth_1:9.) Much affected with the tender things Naomi had said (M. Henry) (cf. Gen_29:11). And Orpah kissed her mother-in-law (και επεστρεψεν εις τον λαον αυτης), [and returned to her own people] (LXX.). So Vulgate, Arabic, Syriac. Unquestionably found in their MSS (Bp. Horsley). So Dathe, Houbig, Booth. Not so Wright. Lange supplies, “and turned back.” As it stands, the sentence seems incomplete. Buxtorf contends, however, that the return is implied in the act of kissing. Naomi’s kiss (Rth_1:9) evidently meant “return,” and so Orpah’s may be understood to say “farewell.” The last sad kiss of a tearful separation (Steele and Terry).
But Ruth clave unto her, followed her (LXX.), stayed by her (Luther). Her person was, as it were, glued unto Naomi, as the force of the Hebrew words is (Bernard). In Psalms 63, the same word is rendered “followeth hard.” No fresh demonstration of affection, but she clave, etc., not merely because of a tender affection for her mother-in-law, but also a yearning desire to know more of the God and land of Israel (Steele and Terry). The conversion of Ruth probably commenced at this time (A. Clarke). She had been a proselyte before (Rambachius, Aben Ezra). Ruth (see Intro., par. 4, 5; and Crit. and Exeg. Notes on Rth_1:4). In his genealogy of our Lord, St. Matthew inscribes the name of only four women—Thamar, Rahab, Ruth, and Bathsheba [literally only three are mentioned by name, and these three are foreigners (Kitto), Bathsheba being designated as “her of Urias”]; and among these four, Ruth easily holds the pre-eminence (Cox). Thamar, Rahab, and Bathsheba, were all women of dubious virtue (Cox). Ruth is, in some respects, one of the most interesting female characters of the Bible (Kitto).
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Theme.—THE CRISIS AND THE CONTRAST ONCE AGAIN
“ ‘Twixt two worlds, like a star, life shines;
A little star with fading light;
Above, o’erbending day; beneath,
The deep abyss of endless night.
And who shall hymn its praise aright,
If it enfold eternal bliss?
What notes express the funeral dirge,
If it the future crowning miss?”—B.
And they lifted up their voice and wept again; and Orpah kissed her mother-in-law, but Ruth clave unto her.
Insensibility in certain circumstances is not fortitude; it is savageness and stupidity, or something worse (Toller). Their tears here their ornament and their honour. Both wept again (cf. Rth_1:9); alike in the signs of their affection, not so in the actions which follow. Probably Orpah’s grief was the more demonstrative (Rth_1:10), especially so now. Note. (a) That all outward sorrow giveth not certain witness of the soundness of the heart (Bernard). Saul’s weeping to David (1Sa_24:16). Ishmael, the son of Nethaniah, in his tears a deep dissembler (Jer_41:6-8). (b) The difference between mere kindness of manner and self-sacrificing love most vividly depicted here (Speaker’s Com.).
“And Orpah kissed her mother-in-law,”—the customary salutation in saying farewell. Previously Naomi had kissed Orpah (Rth_1:9). They parted possibly without a word. Too much overcome to speak, the natural and usual sign of affection comes in to say that which words cannot.
“Oh! when the heart is full; when bitter thoughts
Come crowding thickly up for utterance,
… The poor, common words of courtesy
Are such a very mockery.”—Willis.
Note. (a) An evidence here that affection survives a difference of opinion (Dr. Cumming). Separation, even on the most vital points of religion, does not necessarily mean alienation of heart; just as distance, either in time or space, does not necessarily affect true love. The adoption of a false religion must not deaden affection, or break up the courtesies of social intercourse (Dr. Cumming). (b) Farewell may be spoken and received, even when we think it spoken unwisely, without anger. No dispute here, no bitter feeling in the mind of either. (c) Second remonstrances may succeed where previously our entreaties and persuasion have met with apparent failure. This is true whether for good or for evil.
We have here again (cf. on Rth_1:10)—
I. A marked and strong contrast. Orpah going back in tears, perhaps in despair (cf. Mat_19:22); Ruth going forward in resolute self-sacrifice, though from the human side without hope; the one to the pleasures and delights of the past; the other, true to the little light already given, onward to a better future.
(1) Points to an underlying though unseen difference in character and faith. Orpah preferred the sensuous to the spiritual; Ruth, the unseen to all she knew as lying behind her in Moab (cf. Rth_1:16-17). Orpah sought rest in the “house of a husband;” Ruth, rest with the Israel of God. Orpah could not easily understand the force of a great moral or intellectual obligation (Cumming); Ruth determined to follow love wherever it might lead her. In Orpah we have nature in its most hopeful aspect; in Ruth we begin to see the dawnings of grace. Note. Where and how a child of sense differs from a child of the Spirit. (α) In the want of steadfastness, (β) In clinging to self after all in the decisive moments of life. (γ) In love of the world behind when the final hour of choice has come. (Cf. on Rth_1:10, div. II.)
(2) Suggests a very common contrast between natural gifts and grace. The one makes a man, the other a Christian. Orpah’s religion was passion; Ruth’s, principle. Orpah’s illustrates mere profession; Ruth’s, decision for God. Orpah the type of the beautiful, affectionate, fair, but frail ones of this world. Much that is good, only the touch of the defiler is there. Ruth the representative of the noble, enduring, and self-sacrificing spirit God only can bestow.
We have here—
II. A final separation. Brought about by natural causes, but involving spiritual and even eternal issues. (See on Rth_1:11-13, div. III.; also p. 57.) Onward with Naomi means Godward, and so heavenward. Like Abraham, Ruth becomes through her fidelity “heir of the promises,” and ancestress of a long line of kings, ending in the Shiloh that was to come. What does backward mean? And yet all depends upon the choice of the moment. A painful but inevitable crisis (Tyng). They have dwelt together, suffered together, journeyed side by side. Yet now they must separate, and here they have come to the decisive point. Their paths lie apart. For the future, their aims, direction, the issues of their lives, wide as the poles asunder.
Note. (a) A time like this in the soul’s history. The sinner comes to a point where he must either go forward and confess, or backward and deny, the hope which is in Christ Jesus. He stands, like Orpah, irresolute, deciding now for and now against. But sooner or later the irrevocable decision comes, and all the future hangs upon that.
(b) A time like this in the history of all human friendships. A separation as certain, and as final; if not before, then in that great day when the sheep are divided from the goats (Mat_25:32).
(1) Often brought about by religious influences in this world. The Ruths go forward to new and holier companionships; the Orpahs back again to the sinful associations of Moab.
(2) Sometimes by outward circumstances, the exigencies of human life, and the providential leadings of God.
“There is no union here of hearts
That finds not here an end.”
IMPROVEMENT.—Learn
(1) the necessity for an instant and wise decision in these critical moments;
(2) That the plausible choice, like Orpah’s, is not always the wise one;
(3) That all connexions, all enjoyments, all worldly pursuits, should give place, as with Ruth, to the sweet and endearing influences which draw us towards God.
Fuller on this (condensed):—
These words contain two general parts;
(1) A blazing meteor falling down out of the air;
(2) A fixed star fairly shining in the heaven.
That thou mayest finally persevere observe these four rules—
I. Utterly renounce all sufficiency in thyself. Who but a madman will nowadays warrant the paper shields of his own strength, that knows that Adam’s complete armour of original integrity was shot through in Paradise?
II. Place all thy confidence on the undeserved mercy of God. Perseverance cometh neither from the east, nor from the west, nor as yet from the south; but God suffereth one to fall, and holdeth up another. The temple of Solomon had two pillars; one called Jacin (“The Lord will stablish”), the other Boaz (“In Him is strength”). So every Christian—the temple of the Holy Ghost—is principally holden up by these two pillars, God’s power and will to support him. Wherefore in every distress let us cry out to God, as the disciples did to our Saviour in the midst of a tempest, “Help, Master, or else we perish!”
III. Use all those means which God hath chalked out for the increase of grace in thee; as prayer, meditation, reverent receiving the sacraments, accompanying with God’s children, reading, hearing the word, etc.
IV. Always preserve in thyself an awful fear lest thou shouldest fall away from God. Fear to fall, and assurance to stand, are two sisters; and though Cain said he was not his “brother’s keeper,” sure I am that this fear doth watch and guard her sister assurance. Faulus est gradus certitudinis, quantus sollicitudinis: they that have much of this fear have much certainty; they that have little, little certainty; they that have none, have none at all. It is said in building, that those chimneys which shake most and give way to the wind will stand the longest: the moral in divinity is true; those Christians that shiver for fear by sins to fall away may be observed most courageous to persist in piety.
IMPROVEMENT.—Let us therefore “work out our salvation with fear and trembling:” ever trembling, lest we should be cast to hell; ever triumphing that we shall come to heaven: ever fearful, lest we should fall; ever certain that we shall stand: ever careful, lest we should be damned; ever cheerful that we shall be saved.
“Look at that sad group of three tearful widowed women standing in the highway debating this question, Shall we say farewell or not? Is it not a scene for any painter? No, not for any painter, but for one whose soul can sympathise with womanly grief. and whose hand has skill enough to portray that pathetic mingling of sorrow and love. How he would sketch the varied expressions in those faces! Naomi with eyes full of eager entreaty, and lips quivering with pain; Orpah moved to weeping, yet perplexed, wondering what decision to make, and casting a glance ever and anon back on the road they have come; Ruth standing, grasping her mother’s hand with unwavering resolve in every line of her face and attitude. It is a sacred moment, an hour of suspense, on which depends a future that no prophet’s eye hath discerned.”—Braden.
“We have [here] a very striking and instructive instance of the distinction between mere amiableness of natural temper and religious principle. Forming your opinion of them from the whole of the former part of the history, you see nothing to choose between them. Both of them appear to great advantage, most amiable and well-disposed young women; excellent wives, and kind and affectionate daughters-in-law. But when put to the test, you see the difference. Orpah appears to have had every natural excellence that Ruth possessed, but it was not grafted on religious principles. Ruth was not only as amiable as her sister-in-law, but knowledge of the true God appears to have reached her heart.… The one was a lovely heathen, the other what we should call in this day an amiable Christian.… Orpah was like the young man whom Jesus loved for his amiable qualities, but who went away sorrowful; Ruth was like Mary, who chose the better part, that could not be taken away from her.”—T. N. Toller.
“It might be said with a certain degree of truth, that the same cause induced Orpah to go, and Ruth to remain—the fact, namely, that Naomi had no longer either son or husband. The one wished to become a wife again, the other to remain a daughter. Few among the natural children of men are as kind and good as Orpah; but a love like that of Ruth has scarcely entered the thoughts of poets. Antigone dies for the love of her brother; but the life which awaits Ruth was more painful than death. Alcestis sacrifices herself for her husband, and Sigune persistently continues in a solitary cell, with the corpse of her lover whom she had driven into battle, until she dies; but Ruth goes to a foreign land, and chooses poverty, not for a husband or a lover, but for the mother of him who long since was torn away from her. She refuses to leave her for the very reason that she is poor, old, and childless. Naomi, having lost her sons, shall not on that account lose her daughters also. Rather than leave her to suffer alone, Ruth will starve with her or beg for her. Here is love for the dead and the living, surpassing that of Alcestis and Sigune. That Ruth docs for her mother-in-law, what as the highest filial love the poet invents for Antigone, when he represents her as not leaving her blind father, is in actual life almost unexampled. Nor would it be easy to find an instance of a deeper conflict than that which love had to sustain on this occasion. The foundation of it was laid when Elimelech left his people in order not to share their woes. It was rendered inevitable when, against the law of Israel, his sons took wives of the daughters of Moab. It broke out when the men died. Their love for their Israelitish husbands had made the women strangers in their native land; and the love of Naomi for her Moabitish daughters made her doubly childless in Israel. Nationality, laws, and customs were about to separate mother and daughter-in-law. But as love had united them, so also love alone has power to solve the conflict, but only such a love as Ruth’s. Orpah escaped the struggle by returning to Moab; Ruth ends it by going with Naomi.”—Lange.
“Longing for knowledge,
Thirsting for truth,
Loving fair virtue,
Saying like Ruth,
‘I will go with thee,
Thine shall be mine;’
Friendships it may chance
Leaving behind;
New worlds shall open,
Bright with a sheen,
Decked with a glory,
Eyes have not seen;
Clearer the sunshine,
Lighter the shade,
Daily and hourly
O’er life’s way made.
True to thine own self,
True to thy God,
Treading the pathway
Good men have trod;
All the past for thee
Worketh amain,
All the past in thee
Liveth again;
All that is worthy,
All that is true,
In thy right deed
Liveth anew;
And unborn blessings
Springing from thine,
Gladden the morrow,
Make it divine.”—B.
“Nature in its highest endowments and improvements is infinitely below grace. There are some believers in Christ whose natural tempers are never refined to such a degree as we might expect from their religious principles; yet they shall dwell for ever in the regions of love. There are other men whose natural tempers are affectionate and humane. Perhaps they are improved by all the advantages of a polite and learned education. Thus they acquire an uncommon degree of respectability in the world, and yet continue destitute of faith in Christ and love to God. With all their attainments they are still in a miserable condition. The love and esteem of men will not secure them from the wrath of that God whose service they neglect, and whose Son, the only Saviour, they despise,”—Lawson.
“Like Martha and Mary of New Testament history, Orpah and Ruth represent two different types of character. Orpah’s home attachments, and desire to find rest in another husband’s house, control and limit her life influence and action. Ruth’s loftier spirit discerns in the God of Israel the fountain of a purer religion than the Moabitish idolatry affords, and she gladly forsakes father and mother, and sister, and native land, to identify herself in any way with the people of Jehovah.”—Steele and Terry.
“Some habits and practices of godly men may be easily counterfeited. Yet I think that there are certain virtues of God’s children which are perfectly inimitable. To bear ‘reproach for Christ,’ and to suffer wrong patiently, is to my mind very much like ‘the root’ in practical godliness.… See there a young man who has risked losing his situation because he will not conceal his attachment to Christ. Such as these are sometimes brought into great straits. They do not see any precept that plainly says, ‘Thou shalt do this,’ or ‘Thou shalt do that.’ But they find they must do one thing or the other. They make their choice, and it is against their worldly interest, but it is done for the love they bear to a Saviour’s name. Little faith takes a strong grip. Oh! I cannot doubt the root of the matter is found in them.”—Spurgeon.
Theme.—THE FAILURE OF A MERELY EARTHLY AFFECTION
“Oh heart of ours! so weak and poor,
That nothing there can long endure;
And so their hurts find shameful cure,—
While every sadder, wiser thought,
Each holier aim which sorrow brought,
Fades quite away, and comes to nought.”—Trench.
“Thy soul shall have her earthy freight,
And custom lie upon thee with a weight,
Heavy as frost, and deep almost as life.”—Wordsworth.
And Orpah kissed her mother-in-law [and went back to her own people, LXX.].
A little entreaty will serve to move nature to be good unto itself (Bishop Hall). So with Orpah. No other persuasions have been used but worldly reasons taken from marriage. She that even now, for the love of people and mother-in-law, would go as far as the farthest, for the cogitation of a heathen husband forsaketh both God and people and mother and sister (Topsell). Alas for human nature, for here is the type! Men follow the higher and nobler instincts of the heart for awhile; but how often is it that afterwards inducements of worldly prosperity or comfort come in to turn them aside, and to lead them back to the world! And alas, too, for the fickleness of our best resolutions (cf. Rth_1:10), if unaided by Divine grace!
See here, then—
I. An instance of instability and inconstancy. Orpah a reed shaken with the wind (Braden).
(1) She must have been untrue to her convictions. Men do not go so far as this towards the true Israel, without seeing enough to encourage them in still going forward. We may pity, but pity must not warp the judgment. We may even excuse in some measure. But the true reason of such “returns” found in the apostle’s words, “They went out from us,” etc. (1Jn_2:19).
(2) She certainly was untrue to her affections. And untrue to the lower love, how could she be true to the higher hope of Israel? (cf. 1Jn_4:21.) Seeking the things that were her own, she left behind her the things that were Christ’s (Php_2:21).
Note with such—(a) A change of mind evidently underlies this outward change of purpose. Man in himself fickle as the wind, especially in those things which concern his best welfare. “Ye did run well,” etc. (Gal_5:7)—a common and necessary exhortation always.
Note. (b) The necessity for a decision is the signal for a retrograde movement (M. Timson). They begin to go backward precisely as they begin to understand what is really involved in going forward. So with those who followed Christ (Joh_6:60-66). When they heard that discipleship meant faith in Him (ib. 63), and a Divine power working in themselves (ib. 65), they stumbled at the saying, and “walked no more with Him.” They “went back,” as Orpah did. Such minds will go a certain length in positive duty, and yet always draw back from a really decisive act (M. Timson).
Note. (c) In some feeble way there will be an exhibition of actual love for the course which is nevertheless renounced (M. Timson). Orpah wept, and Judas bitterly repented. The vision of things divine haunts them even as they return into the darkness they have chosen (M. Timson). And inspiration sends after them the solemn words of warning, “If any man draw back, my soul shall have no pleasure in him” (Heb_10:38). Notice then the perilous position of those who stand in the critical moments of life—on the boundary-line of God’s Israel, and yet with love to the Moab behind hidden in the heart. Orpah the type of a mind half awakened to the things of God (M. Timson).
See here—
II. An illustration of apostacy. Orpah neither cold nor hot, like the Laodicean church (Macgowan). Puts her hand to the plough, but looks back again; and such are unworthy the kingdom of heaven. Like Judas with Christ, she is loving enough to kiss, but not to cleave to Naomi.
Notice as significant—This going back
(1) her own choice,
(2) deliberately made,
(3) respectfully expressed,
(4) freely and finally carried out (1Jn_4:21).
So with many to-day. They forsake the world apparently; join themselves to God’s people; travel towards the heavenly Jerusalem; seemingly profit in religion, but they have no stability, “no root in themselves,” as the gospel expresses it (Mat_13:21). Easy Christianity, half-hearted Christianity, external Christianity apostatizes, and well it may! Without vital change, men return to the world, to their old state and ways (Heb_3:12). They return speedily, and as certainly as Orpah went back to Moab (Joh_6:66). And this in the face of all their protestations (Rth_1:10).
Note. (a) Professions are like bills; you judge their worth by the names they bear, the firms by which they are issued (Braden). (b) What is soon ripe is soon rotten (M. Henry).
See here—
III. An illustration of the causes and consequences of apostacy.
(1) The causes. With Orpah the reasons for this return to be found (a) in her inclinations. Hence she is easily persuaded to yield to these. She prefers her pagan connections, after all, to the privileges of the house of Israel. Puts her country, her kindred, and her god [Chemosh] before all else. Eve lost Paradise for an apple, and the Gadarenes will lose Christ rather than their swine (Bernard). Such is man’s choice naturally. A warp in the nature, a proneness to meaner things. (b) In her supposed interests. She went as far as consisted with her hope of carnal enjoyment (Macgowan). But when the prospect of a husband in Israel was for ever put aside (Rth_1:12-13), then she returned to Moab, where there still might be hope (Rth_1:8-9). Note. An inability to deny herself the key to this “going back.” Orpah like many now, who are almost but not altogether Christians. They follow Christ to a great length, but cannot forsake all for Him; are willing to part with much, but not with everything; go as far with Him as costs no pain and calls for no complete self-denial, but stumble at a daily “cross-bearing,” and that following Him through good and evil report which He demands (cf. Luk_14:26; Jas_4:4; 1Jn_2:15, etc.). (c) In the threatened inconveniences. Orpah a type of those who have a sensitive hatred to suffering (Braden).
(2) Its consequences. She “goes back,” and the separation becomes wider every hour. So an awakened and convinced mind can never abide at the line where a Saviour is refused (Tyng). No permanency in that state. She goes back to her own people. So apostates return to the old companionships and associations of the past; to the haunts of dissipation and delight (2Pe_2:22); to the folly and frivolity of the past (2Ti_4:10); to covetousness and ever-increasing greed (2Pe_2:15-16); to unbelief and hardness of heart (2Ti_2:17); to open hostility and hatred of the truth (ibid.). She goes back to her god. Chemosh preferred to Jehovah—a being without existence, having eyes and yet seeing not (Isaiah 44), to the Lord of heaven and earth. Note. Apostates begin in the spirit, but end in the flesh (Lawson). How true the apostle’s words of such, “The latter end is worse with them than the beginning” (2Pe_2:20).
LESSONS.—
(1) We are not easily to entertain men as sincere, because they have made a fair show in religion for a time (Bernard).
(2) An amiable temper or an affectionate behaviour will not compensate for perseverance in the heavenward calling. Being almost a Christian never conducted any man to heaven (Macgowan).
(3) Those who at first were forward in religion, may afterwards altogether fall away (Fuller). Asa possibly an illustration of this (2Ch_14:10-12). Note. Many leave Christ with a kiss, who would shrink from betraying Him as Judas did.
Price on this (condensed):—
Theme.—ORPAH, OR THE MERE PROFESSOR
An onlooker not able to discover the difference between Orpah and Ruth so far. Begins to appear now. The crisis has come. Both had made professions (Rth_1:10). Here the difference is made apparent.
I. We learn that it is possible to go a long way towards Christianity, and yet not to be a Christian. To be born, educated, and dwell in Christian house-holds, these are great blessings, but do not constitute or make a Christian. It will not do to be almost, we must be altogether, decided for Christ. The cup that is almost sound will not hold water. The ship that is almost whole will not weather the storm. To be almost a son is to be a bastard. To be almost a Christian is to be almost saved, and to be almost saved is to be altogether damned. Nothing will save us short of being in Christ. Feelings, sentiment, profession, are all good if they spring from a living faith in Jesus Christ; without this they are worse than worthless.
II. We learn that it is possible to deceive ourselves, and to think that all is right, when in truth all is wrong with our souls. Hardly possible that Orpah played the conscious hypocrite. She meant what she did when she became a proselyte—did not deliberately act a part. Feeling and sentiment [love for her husband] blinded her eyes. Now that which looked like principle proves itself passion. Discovers that she had deceived herself. Love to God, which she had thought supreme in her heart, subordinate to the love of Moab.
This often so with men; they are not hypocrites, they are self-deceivers. Education, circumstances, the force of influences around them, produced an emotional religion which they mistake for vital godliness. They hear with joy like the “stony-ground hearers.” We do such an injustice, if when we see them going back we point the finger of scorn, and cry “hypocrite.”
III. We learn that our religion will not profit us at all unless it be characterized by perseverance to the end. Orpah stands with Jehu, Judas, Demas, Hymenæus, Alexander, and Philetus—Beacon lights! Their word to us is this, “Beware!” No grace, however bright and precious, will take us to heaven without perseverance. Language cannot adequately set forth the misery of the man who apostatizes. The latter end of that man is worse than the beginning (2Pe_2:20-22). Conscience becomes hardened, etc.
IMPROVEMENT.—Is our profession a mere profession or the fruit of a living faith? Brought by circumstances to the boundary-line between life and death, have we stopped there? The Bible full of such instances. Felix trembled; Balaam prophesied; Herod heard gladly; Judas sat at the sacramental table with our Lord! Whatever we do, we must not stop short of conversion; if we do, we perish. We must not be content with a mere outward reformation; we must seek that radical and entire change in the soul, of which the Holy Spirit is the author.
Bernard on this—
I. It is easy to make signs of love, but not to shew the true fruits of love.
II. Worldly respects are great hindrances in the course of godliness.
III. An unsound heart may for a time make a fair show in the way to Canaan, but yet turn back at the last.
IV. Such as want soundness towards God for religion, may yet have otherwise commondable parts in them.
“In the first half-awakened state of the mind, and before Christ has been seen in the vision of a true faith, to go away, or to cut oneself off from the human teacher and friend, is to cease from the spiritual good already attained. It may be that Orpah did not realize this at the time, or that she was but partially conscious of it; yet it was present, and the mightiest element in the question upon which she was called to decide. She was not the first, nor the last, who, in forsaking a friend, forsook also a true teacher and guide—one whose love would have been the guarantee of the quality of the higher influence exerted.”—M. Timson.
“Is this she which even now was so promising in her words, and so passionate in her weeping? See how soon a forward professor may turn to a fearful apostate. Though she standeth or falleth to her own Master, yet, as the Psalmist saith, ‘I am horribly afraid for those that forsake Thy law’ so have we just cause to suspect the fearful final estate of Orpah.”—Fuller.
“Orpah had left her heart in Moab, with its follies, its frivolities, its amusements, its dissipations, its sights, festivals, and fêtes; its idol temples, shrines, and altars. Her heart was so full of these, that she could not detach it from them; and therefore she returned to her gods, her people, and her country.”—Dr. Cumming.
“The bright morning does not always shine unto the perfect day; the sweetest spring-bud of promise does not always ripen into precious fruit. The seed that was cast on stony ground grew rapidly up, but withered in a moment. Orpah’s decision was the decision of impulsive feeling, of filial affection; it was strong suddenly, it grew up in an instant, and in an instant it perished.”—Dr. Cumming.
“On second thoughts her enthusiasm cooled down, I daresay she said within herself, ‘It was not enthusiasm—it was simply fanaticism, and I have now come to a better mind.’ One would gather from the conduct of Orpah that she had feelings, not very deep affections, strongly rooted in her nature; pure passions, but not yet consolidated into fixed principles; resolutions that had no anchorage in her heart, no hold of her inmost and her deepest nature. She was vacillating, impulsive, very likely sentimental; her tears and smiles followed each other in rapid transition. She was easily swayed; the victim of feeling and momentary impulse; repenting at her leisure what she had accepted in a hurry.”—Dr. Cumming.
“If the soul be not changed, though there may for awhile some religious colour appear in the man’s face, he will at last return to his former habit.”—(Spiritual Bee) Penn?
“I have somestimes seen a blazing comet much outshining other stars, and attracting the eyes of men to behold with wonder, which yet by its decay and vanishing awhile after hath appeared to have no true place among the stars, but in the lower region.”—(Spiritual Bee) Penn?
“Gifts, affections without Christ.… They are the fair flowers and perfumes which only make more terrible the death-pyre.”—Wadsworth.
“Men said to-day of one who sinned, ‘What may
This mean? What sudden madness overtook
His brain, that in a moment he forsook
The rectitude which until yesterday,
Had made his life a beacon by the way
To common men?’ I answered, ‘We but look
On surfaces. Temptation never shook
One soul whose secret hidden forces lay
Firm centred in the right. The glacier bides
For ages white and still, and seems a part
Of the eternal Alps. But at its heart,
Each hour, some atom noiseless jars, and slides,
Until the avalanche falls with thundering weight.
God only knoweth the beginning’s date.’ ”
Helen Hunt.
“They fall deepest into hell who fall backwards into hell.”—Bunyan.
“Καταφιλειν ουχ εστι φιλειν, saith Philo. Apostates betray Christ with a kiss, temporaries forsake Him, and embrace this present world.”—Trapp.
“Faith is the champion of grace; but what is it worth if it faint and fail? Love is the nurse of grace; but what will it avail if it decline and wax cold? Humility is the adorner and beautifier of grace; but what will it profit if it continue not unto the end?”—A Puritan Divine.
“As the worst travelling is when the road is frozen after a thaw, so those are frequently the most hardened who have had some convictions, who have had some knowledge of the Gospel, and some religious affection, and have then relapsed into their natural hard-heartedness.”—Arrowsmith.
“Every one is rather a Naomi to his own soul, to persuade it to stay still, and enjoy the delights of Moab, rather than to hazard our entertainment in Bethlehem. Will religion allow me this wild liberty of my actions, this loose mirth, these carnal pleasures?”—Bishop Hall.
“His heart he cannot, will not, give to Christ. Anything else he will do. But nothing else will avail him anything. He will be baptized. But baptism cannot save him. He will be confirmed. But that is not salvation. He will come to the table of the Lord. But there is no salvation for him there. He will fast and pray. He will toil and labour in his own self-righteous plans. He will try to cleanse the outside of the cup and platter, and resolve to work religions works. But all this is not salvation. And here he must separate from the people of God, though they have travelled long together. They must go on, and he will not.”—Tyng.
“You have seen a ship out on the bay, swinging with the tide, and seeming as if it would follow it: and yet it cannot, for down beneath the water it is anchored. So many a soul sways towards heaven, but cannot ascend thither, because it is anchored to some secret sin.’ ”—Beecher.
“The soul’s birthright is not cast away by a momentary weakness or folly,—one act such as this before us may decide the woful transaction, but a hundred minor actions and thousands of thoughts of wrong have gone before it to make it possible.… Temptation. when it comes upon a man well-grounded, leaves him as the wave leaves the rock over which it has rolled; but when principles are already undermined, a trivial temptation, a single wave, is often enough to complete the ruin.”—H. Wonnacott.
Theme.—THE CONSTANCY OF A DIVINELY-KINDLED LOVE
“True friends, like ivy and the wall it props,
Both stand together, or together fall.”—Die. of Poetic Illustrations.
“Without a murmur I dismiss
My former dreams of earthly bliss;
My joy, my consolation this.
Each hour to cling to Thee.”—Mrs. Elliot.
But Ruth clave to her.
The Scriptures are seminally brief (Lynch). A phrase here expresses a love and heroism which has seldom been equalled and never excelled in human history. “Ruth clave to her.” The force of the Hebrew word is to be knit as man and wife inseparably (Bernard) [cf. Gen_2:24; Mat_19:5, where the word is used in this connection]. So Onesiphorus clung the more closely and tenderly to Paul, when Phygellus and Hermogenes, with all who were in Asia, turned from him in the hour of his distress (2Ti_1:15-16).
Note. (a) The heart has reasons which the reason does not comprehend (Pascal). Who can explain, much less justify at the time, a sublime and self-sacrificing choice like Ruth’s? All outward appearances are against it,—the choice would not be heroic were it otherwise.
(b) But a deathless love such as this has always in the end proved its own vindication. So when the soul cleaves to Christ, it is influenced by motives which the understanding but imperfectly estimates, and which the carnal mind fails altogether to comprehend. The Saviour Himself offers the true explanation, that “wisdom is justified of her children” (Mat_11:19). Yet in this is the real test as to whether we walk by faith or by sight. If you would believe, you must crucify that question, “Why?” (Luther).
(c) Every theory which fails to appreciate that man is a spiritual being, influenced in other ways than mere external ones, must inevitably misread and misinterpret human life. If this life is all, what profit in self-denial, what promptings towards virtue, that can seriously command our attention for a moment? On the sceptical theory, Ruth’s choice a mere impulse, and not even her after-success and prosperity can redeem it from the charge of folly. And yet what heart fails to estimate the incomparable superiority of Ruth to Orpah? The heroic in history, that which men have admired and loved in all ages, that which has made human progress possible, and left a halo of glory around the past, is mirrored here. That which is best in human fiction finds its counterpart; that which is noblest in life, its image and semblance. And all is explained and accounted for if we see in Ruth one chosen out of a far country, and from among a strange people, that she might become an Israelite indeed—one yielding to the Divine impulses, and listening to the Divine voice, though unable as yet to interpret its full meaning. “Forget also thine own people and thy father’s house; so shall the king greatly desire thy beauty; for He is thy Lord: and worship thou Him” (Psa_45:10-13).
We have here—
I. The choice of true love. Orpah’s stone of stumbling and self-denial seen as a jewel flashing with heaven’s own light to Ruth. Naomi so precious in her person and influences as to be clung to, be the consequences what they may. The choice a kindred one to that of Moses in its faith and self-sacrifice. (Choosing rather to suffer affliction, etc., Heb_11:25.) Can we be far wrong in seeing in both the same underlying religious convictions, as coming in to decide the choice? If so, it is a mistake to say that love for Naomi merely led her to become a Jewish proselyte. Note. (d) Love may be spiritual and God-given, and yet perfectly natural in its way of development.
Notice of this choice,
(1) That it was not that of impulse, but of conviction. Nothing can shake her resolution. The love that has brought her so far with Naomi kept her steadfast now, and to an affection like hers decision becomes more and more easy. Note. (a) Affections are the great deciding influences in life. Hence Paul says, “Set your affections,” etc. (Col_3:2). And (b) The supreme affection is the great central power in human life. Everything else responds as by a law of gravitation to that. Hence, if it be toward Moab and the world, as with Orpah, everything around us will lead us backward; if it be towards the hope of Israel and God, onward and forward as with Ruth.
(2) That it was not the influence of mere sentiment or excitement. The choice made with a full determining to abide by it, come weal or come woe, for ever (Price). She had counted the cost. Probably, as a Moabitess, she might have to bear cold looks and harsh treatment (Price). Significant that she was called afterwards Ruth the Moabitess (cf. Rth_2:2; Rth_2:12, etc.), the designation of an alien and one outside the covenant. Note. Steadfastness essential to the formation and manifestation of a religious character (Toller). Piety must be such as to stand the test of time.
(3) That it was not biased by any selfish hope. The same gloomy prospect before her which had deterred Orpah from going forward. But like that one who cried out “so much the more” because of discouragements, Ruth clave to Naomi the more steadfastly, in spite of threatened affliction and seeming opposition. Seems to say, “Be the sacrifice ever so great, I am ready to make it; I shall delight in making it” (Simeon). Note. (a) A true and steadfast convert to Israel follows very naturally in one who has stood such a testing of the natural affections. (b) The portion of Israel and of Christ not a barren choice, though it may look so for the present. Such are to receive “a hundredfold” (Mat_19:29). The promise literally fulfilled in the case of Ruth.
We have here—
II. An instance of more than filial piety. Almost as marvellous in what it leaves as in what it clings to. She realizes, doubtless, a keen sense of her mother-in-law’s forlorn condition; but only the more vividly to become conscious of Naomi’s worth and her own duty. Her natural affections are to be seen as an open door leading towards faith and God. Note. (a) The next degree unto godliness is the love of goodness (Bishop Hall). He is in a fair way to grace, that can value it (ibid.). (b) There are circumstances in which we are called to stand to certain people in the place of God (Braden). Parents have to do so to their children. They have to learn of us before they can learn of Him (ibid.).
See here
(1) The expulsive power of a new affection. Transforms her whole nature, changes the tenor of her whole life. Love is a marvellous magician (Braden). Note. (a) It is not what we take up, but what we give up, which makes us rich (Beecher). Only with renunciation life, properly speaking, can be said to begin (Carlyle). Mark, too, (b) The higher good can only be gained by the sacrifice of the lower (M. Timson).
See here then
(2) A sacrifice almost unequalled in its severity. The old nature against her, the force of habit, and all the early associations of the past. Yet love triumphs over all. Put to the trying alternative, either to forsake her mother-in-law and the hope of Israel, or all that was behind her in Moab, she does not hesitate for a moment. The religious aspect of the question comes in here. This alone could justify her leaving her own mother for a comparative stranger. Remember what Moab was, and in this higher aspect Ruth’s choice is completely vindicated.
III. An illustration of the entire surrender of ourselves to God. We have a final separation from Moab, and a complete devotion to Naomi. So David clave to the sanctuary (Psa_27:4). So Paul to Christ (Php_3:7-9), and to the way of salvation. “This one thing I do,” he said (ibid. 13).
See what a real determination for God and religion is (cf. 16). It does not consist in rash promises, in hasty resolutions, in transient feelings, however strong, but in what the Scriptures call “a full purpose of heart to cleave unto the Lord,” a fixedness of soul upon matured conviction (Toller). To this Barnabas exhorted the Christians at Antioch (Act_11:23). Note. (a) To know Christ truly is to need Him eternally. Whoever has tasted Him can never again live without Him (Lange). No going back to the “beggarly elements of the world” then! (b) Only those who are cleansed by the washing of regeneration and the renewing of the Holy Ghost will cleare to Christ and His believing Church in the dark and clouded day of adversity (Macgowan).
IMPROVEMENT.—
(1) Away with all mere affection which kisses, but does not cleave to Christ! Clinging to Him is the only test of true love (John 15). All else counterfeit,—this the only conclusive sign that we are His.
(2) See too the necessity for decision. To make a beginning in the right direction is a great thing (Beecher).
(3) Learn also the power of resolution; it silences temptation. Those that go in religious ways without a steadfast mind stand like a door half open, which mocks a thief; but resolution shuts and bolts the door (Miniature Com.).
“Blessed is Ruth, who so clave to her aged mother-in-law that she would not leave her until death. For this reason, Scripture indeed has justly extolled her; but God has beatified her for ever. But He will judge, and in the resurrection condemn, all those wicked and ungodly daughters-in-law who deal out abuse and wrong to their parents-in-law, unmindful of the fact that they gave life and sustenance to their husbands.… If therefore thou lovest thy husband, O wife, then love them also who gave him being, and thus brought up a son for themselves and a husband for thee. Seek not to divide the son from his father or mother, lest thou fall into the condemnation of the Lord, in the day of awful inquest and judgment.”—Origen.
“Neither self-interest, nor hope, nor vanity mix themselves up with this love. It is a purely moral and spiritual love, of which no other instance is on record. It is in fact the love of those whom God by His mercy has won for Himself, and who love God in their brethren. It is the evangelical love of the apostles, who loved Greeks and Franks, Persians and Sythians, as their own flesh and blood. Such love as this followed the steps of our Lord, and tarried where He was, Confession, martyrdom, prayer, and every brotherly thought or deed, spring from the love of the converted heart.”—Lange.
“Love is above all, and when it prevails in us all, we shall all be lovely, and in love with God, and one with another.”—Penn.
“Lead men through love to love. For love cultivates and preserves the true and the good by doctrine, life, prayer, watchfulness, and by a thousand other inventions of its inexhaustible genius.”—Sailer (quoted in Lange).
“If moral virtue could be seen with mortal eyes, it would attract all hearts to it.”—Plato.
“A spiritual relationship is never so close and so strong as when the persons are related also by strong natural sympathies.… Now and then it has happened that this harmony has been so strangely complete, that each has loved the other literally as his own soul, and felt indeed as though there were but one soul between them. The fact is, that the one spirit enters into and affects similar natures so similarly, that when either speaks out of his deepest life, he equally speaks the experience of the other. When these similars by nature are apprehended by the Second Adam, and the sweet life of eternity springs up in their hearts, the relation becomes one of unutterable endearment.… Every step of their spiritual progress relates them more and more essentially.”—John Pulsford.
“’Twixt that, long fled, which gave us light,
And that which soon shall end in night,
There is a point no eye shall see,
But on it hangs eternity.
This is that moment—who can tell
Whether it leads to heaven or hell?
This is that moment—as we choose,
The immortal soul we save or lose.
Time past and time to come are not;
Time present is our only lot;
O God! henceforth our hearts incline
To seek no other love than Thine.”
J. Montgomery.
“Think not too meanly of thy low estate;
Thou hast a choice; to choose is to create!
Remember whose the sacred lips that tell,
Angels approve thee when thy choice is well.”
O. W. Holmes.
“A few forsake the throng, with lifted eyes,
Ask wealth of heaven, and gain the real prize—
Truth, wisdom, grace, and peace, like that above,
Sealed with His signet, whom they serve and love.”
Anon.
“Blest with this followship divine,
Take what Thou wilt, I’ll ne’er repine;
E’en as the branches to the vine,
My soul would cling to Thee.
Far from her home, fatigued, oppressed,
Here she has found her place of rest;
An exile still, yet not unblessed,
While she can cling to Thee.”
Mrs. Elliot.
“A few years ago, and you were not; a few more, and on this stage of life you will be no more. Much has been done, much is yet to be done in the interval. You arc now at the outset of womanhood. Woman’s duties, woman’s strange and mixed destiny of suffering, feeling, and deep life, is beginning.”—Robertson.
“They say that when the temperature has gone down below the freezing-point, water will remain apparently the same. and yet that it will congeal at a touch and in a moment. So with the changes and transitions in human character and life. They go on silently and invisibly, until sonic crisis in outward circumstances brings them suddenly to maturity.”—B.
“Thus it is that in some decisive moment every soul that attains salvation makes its choice, by which it adopts the true Jehovah as its portion. It abandons all the former idolatries of its life, and becomes a true worshipper of the true God.”—Steel and Terry.
“So a soul that is truly brought to Christ affectionately loves Him and heartily cleaves to Him, resolves in the strength of Divine grace to follow Him whithersoever He goes or directs, and is desirous of having communion with none but Him.”—Gill.
“Ruth’s attachment was worth ten thousand of Orpah’s kisses. The young nobleman in the Gospel treated our Lord with high respect; but all this availed him nothing, for he would not sell his possessions at Christ’s command, and become a follower of Jesus. Happy were the apostles who continued with Him in all His temptations. They left all, and followed Him. What they left was little; but that love which disposed them to leave all was highly valued by Him, and they received a hundredfold of recompence even in this world.”—Lawson.
“The story of Ruth has shed a peaceful light over what else would be the accursed race of Moab. We strain our gaze to know something of the long line of the purple hills of Moab, which form the background at once of the history and of the geography of Palestine. It is a satisfaction to feel that there is one tender association which unites them with the familiar history and scenery of Judea—that from their recesses, across the deep gulf which separates the two regions, came the Gentile ancestress of David and the Messiah.”—Stanley.
“Ruth is a prophecy, than which none could be more beautiful and engaging, of the entrance of the heathen world into the kingdom of God. She comes forth out of Moab, an idolatrous people, full of wantonness and sin, and is herself so tender and pure. In a land where dissolute sensuality formed one of the elements of idol worship, a woman appears as wife and daughter, chaste as the rose of spring, and unsurpassed in these relations by any other character in Holy Writ. Without living in Israel, she is first elevated, then won, by the life of Israel, as displayed in a foreign land. Amid surrounding enmity and jealousy toward Israel, she is capable of being formed and attracted through love.”—Lange.
“What can you do, but faithfully and simply follow Him who has said, ‘Whosoever loveth father or mother more than me, is not worthy of me’? You must go forth with Ruth, and leave those who, rejecting Jesus, will not go with you. You must follow the Lord fully, though you follow Him alone among your earthly connexions.”—Tyng.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v16 Rth 1:16 - Rth 1:22.
Ruth
A GENTLE HEROINE, A GENTILE CONVERT
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Rth 1:16 - Rth 1:22.
The lovely idyl of Ruth is in sharp contrast with the bloody and turbulent annals of Judges. It completes, but does not contradict, these, and happily reminds us of what we are apt to forget in reading such pages, that no times are so wild but that in them are quiet corners, green oases, all the greener for their surroundings, where life glides on in peaceful isolation from the tumult. Men and women love and work and weep and laugh, the gossips of Bethlehem talk over Naomi’s return {‘they said,’ in Rth 1:19, is feminine}, Boaz stands among his corn, and no sounds of war disturb them. Thank God! the blackest times were not so dismal in reality as they look in history. There are clefts in the grim rock, and flowers blooming, sheltered in the clefts. The peaceful pictures of this little book, multiplied many thousand times, have to be set as a background to the lurid pictures of the Book of Judges.
The text begins in the middle of Naomi’s remonstrance with her two daughters-in-law. We need not deal with the former part of the conversation, nor follow Orpah as she goes back to her home and her gods. She is the first in the sad series of those, ‘not far from the kingdom of God,’ who needed but a little more resolution at the critical moment, and, for want of it, shut themselves out from the covenant, and sank back to a world which they had half renounced.
So these two lonely widows are left, each seeking to sacrifice herself for the other. Who shall decide which was the more noble and truly womanly in her self-forgetfulness,-the elder, sadder heart, which strove to secure for the other some joy and fellowship at the price of its own deepened solitude; or the younger, which steeled itself against entreaties, and cast away friends and country for love’s sweet sake? We rightly praise Ruth’s vow, but we should not forget Naomi’s unselfish pleading to be left to tread her weary path alone.
Ruth’s passionate burst of tenderness is immortal. It has put into fitting words for all generations the deepest thoughts of loving hearts, and comes to us over all the centuries between, as warm and living as when it welled up from that gentle, heroic soul. The two strongest emotions of our nature are blended in it, and each gives a portion of its fervour-love and religion. So closely are they interwoven that it is difficult to allot to each its share in the united stream; but, without trying to determine to which of them the greater part of its volume and force is due, and while conscious of the danger of spoiling such words by comments weaker than themselves, we may seek to put into distinct form the impressions which they make.
We see in them the heroism of gentleness. Put the sweet figure of the Moabitess beside the heroes of the Book of Judges, and we feel the contrast. But is there anything in its pages more truly heroic than her deed, as she turned her back on the blue hills of Moab, and chose the joyless lot of the widowed companion of a widow aged and poor, in a land of strangers, the enemies of her country and its gods? It is easier far to rush on the spears of the foe, amid the whirl and excitement of battle, than to choose with open eyes so dreary a lifelong path. The gentleness of a true woman covers a courage of the patient, silent sort, which, in its meek steadfastness, is nobler than the contempt of personal danger, which is vulgarly called bravery. It is harder to endure than to strike. The supreme type of heroic, as of all, virtue is Jesus Christ, whose gentleness was the velvet glove on the iron hand of an inflexible will. Of that best kind of heroes there are few brighter examples, even in the annals of the Church which numbers its virgin martyrs by the score, than this sweet figure of Ruth, as the eager vow comes from her young lips, which had already tasted sorrow, and were ready to drink its bitterest cup at the call of duty. She may well teach us to rectify our judgments, and to recognise the quiet heroism of many a modest life of uncomplaining suffering. Her example has a special message to women, and exhorts them to see to it that, in the cultivation of the so-called womanly excellence of gentleness, they do not let it run into weakness, nor, on the other hand, aim at strength, to the loss of meekness. The yielding birch-tree, the ‘lady of the woods,’ bends in all its elastic branches and tossing ringlets of foliage to the wind; but it stands upright after storms that level oaks and pines. God’s strength is gentle strength, and ours is likest His when it is meek and lowly, like that of the ‘strong Son of God.’
Ruth’s great words may suggest, too, the surrender which is the natural language of true love. Her story comes in among all these records of bloodshed and hate, like a bit of calm blue sky among piles of ragged thunder-clouds, or a breath of fresh air in the oppressive atmosphere of a slaughter-house. Even in these wild times there was still a quiet corner where love could spread his wings. The question has often been asked, what the purpose of the Book of Ruth is, and various answers have been given. The genealogical table at the end, showing David’s descent from her, the example which it supplies of the reception of a Gentile into Israel, and other reasons for its presence in Scripture, have been alleged, and, no doubt, correctly. But the Bible is a very human book, just because it is a divine one; and surely it would be no unworthy object to enshrine in its pages a picture of the noble working of that human love which makes so much of human life. The hallowing of the family is a distinct purpose of the Old Testament, and the beautiful example which this narrative gives of the elevating influence of domestic affection entitles it to a place in the canon. How many hearts, since Ruth spoke her vow, have found in it the words that fitted their love best! How often they have been repeated by quivering lips, and heard as music by loving ears! How solemn, and even awful, is that perennial freshness of words which came hot and broken by tears, from lips that have long ago mouldered into dust! What has made them thus ‘enduring for ever,’ is that they express most purely the self-sacrifice which is essential to all noble love. The very inmost longing of love is to give itself away to the object beloved. It is not so much a desire to acquire as to bestow, or, rather, the antithesis of giving and receiving melts into one action which has a twofold motion,-one outwards, to give; one inwards, to receive. To love is to give one’s self away, therefore all lesser givings are its food and delight; and, when Ruth threw herself on Naomi’s withered breast, and sobbed out her passionate resolve, she was speaking the eternal language of love, and claiming Naomi for her own, in the very act of giving herself to Naomi, Human love should be the parent of all self-sacrificing as of all heroic virtues; and in our homes we do not live in love, as we ought, unless it leads us to the daily exercise of self-suppression and surrender, which is not felt to be loss but the natural expression of our love, which it would be a crime against it, and a pain to ourselves, to withhold. If Ruth’s temper lived in our families, they would be true ‘houses of God’ and ‘gates of heaven.’
We hear in Ruth’s words also that forsaking of all things which is an essential of all true religion. We have said that it was difficult to separate, in the words, the effects of love to Naomi from those of adoption of Naomi’s faith. Apparently Ruth’s adhesion to the worship of Jehovah was originally due to her love for her mother-in-law. It is in order to be one with her in all things that she says, ‘Thy God shall be my God.’ And it was because Jehovah was Naomi’s God that Ruth chose Him for hers. But whatever the origin of her faith, it was genuine and robust enough to bear the strain of casting Chemosh and the gods of Moab behind her, and setting herself with full purpose of heart to seek the Lord. Abandoning them was digging an impassable gulf between herself and all her past, with its friendships, loves, and habits. She is one of the first, and not the least noble, of the long series of those who ‘suffer the loss of all things, and count them but dung, that they may win’ God for their dearest treasure. We have seen how, in her, human love wrought self-sacrifice. But it was not human love alone that did it. The cord that drew her was twisted of two strands, and her love to Naomi melted into her love of Naomi’s God. Blessed they who are drawn to the knowledge and love of the fountain of all love in heaven by the sweetness of the characters of His representatives in their homes, and who feel that they have learned to know God by seeing Him in dear ones, whose tenderness has revealed His, and whose gracious words have spoken of His grace! If Ruth teaches us that we must give up all, in order truly to follow the Lord, the way by which she came to her religion may teach us how great are the possibilities, and consequently the duties, of Christians to the members of their own families. If we had more elder women like Naomi, we should have more younger women like Ruth.
The self-sacrifice which is possible and blessed, even to inferior natures, at the bidding of love, is too precious to be squandered on earthly objects. Men’s capacities for it, at the call of dear ones here, should be the rebuke of their grudging surrender to God. He gave the capacity that it might find its true field of operation in our relation to Him. But how much more ready we all are to give up everything for the sake of our Naomis than for His sake: and how we may be our own accusers, if the measure of our devotion to them be contrasted with the measure of our devotion to God!
Finally, we may see, in Ruth’s entrance into the religion of Israel, a picture of what was intended to be the effect of Israel’s relation with the Gentile world.
The household of Elimelech emigrated to Moab in a famine, and, whether that were right or wrong, they were there among heathens as Jehovah worshippers. They were meant to be missionaries, and, in Ruth’s case, the purpose was fulfilled. She became the ‘first-fruits of the Gentiles’; and one aim of the book, no doubt, is to show how the believing Gentile was to be incorporated into Israel. Boaz rejoices over her, and especially over her conversion, and prays, ‘A full reward be given thee of Jehovah, the God of Israel, under whose wings thou art come to trust.’ She is married to him, and becomes the ancestress of David, and, through him, of the Messiah. All this is a beautiful completion to the other side of the picture which the fierce fighting in Judges makes prominent, and teaches that Israel’s relation to the nations around was not to be one of mere antagonism, but that they had another mission than destruction, and were set in their land, as the candlestick in the Tabernacle, that light might stream out into the darkness of the desert. The story of the Moabitess, whose blood flowed in David’s veins, was a standing protest against the later narrow exclusiveness which called Gentiles ‘dogs,’ and prided itself on outward connection with the nation, in the exact degree in which it lost real union with the nation’s God, and real understanding of the nation’s mission.
We have left ourselves no space to speak of the remainder of this passage, which is of less importance. It gives us a lively picture of the stir in the little town of Bethlehem, as the two way-worn women came into it, in their strange attire, and attracting notice by travelling alone. As we have observed, ‘they said,’ in Rth 1:19, is feminine. The women of the village buzzed round the strangers, as they sat in silence, perhaps by that well at the gate, of which, long after, David longed to drink. Wonder, curiosity, and possibly a spice of malice, mingle in the question, ‘Is this Naomi?’ It is heartless, at any rate; it had been better to have found them food and shelter than to have let them sit, the mark for sharp tongues. Naomi’s bitter words seem to be moved partly by a sense of the coldness of the reception. She realises that she has indeed come back to a changed world, where there will be little sympathy except such as Ruth can give. It is with almost passion that she abjures her name ‘Pleasant,’ as a satire on her woful lot, and bids them call her ‘Bitter,’ as truer to fact now. The burst of sorrow is natural, as she finds herself again where she had been a wife and mother, and ‘remembers happier things.’ Her faith wavers, and her words almost reproach God. The exaggerations in which memory is apt to indulge colour them. ‘I went out full.’ She has forgotten that they ‘went out’ to seek for bread. She only remembers that four went away, and three sleep in Moab. Possibly she thinks of their emigration as a sin, and traces her dear ones’ deaths to God’s displeasure on its account. His ‘testifying’ against her probably means that His providence in bereaving her witnessed to His disapprobation. But, whether that be so or not, her wild words are not those of a patient sufferer, who bows to His will. But true faith may sometimes break down, and Ruth’s ‘trusting under the wings of Jehovah’ is proof enough that, in the long years of lonely sorrow, Naomi’s example had shown how peaceful and safe was the shelter there.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16 lifted up their voices and cried
lifted up their voices and cried
This means that they cried out loud or wept bitterly. (See: Idiom)
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Listen, your sister-in-law
"Pay attention, because what I am about to say is both true and important, your sister-in-law"
Ruth held on to her
"Ruth clung to her." AT: "Ruth refused to leave her" or "Ruth would not leave her" (See: Assumed Knowledge and Implicit Information)
your sister-in-law
"the wife of your husband's brother" or "Orpah"
her gods
Before Orpah and Ruth married Naomi's sons, they worshiped the gods of Moab. During their marriage, they began to worship Naomi's God.
translationWords
kiss
Ruth
false god
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14–16 1:14 Ruth clung tightly to Naomi: The Hebrew verb…
1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.