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.”
18When Naomi saw that she was determined to go with her, she stopped urging her.
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.”
18 When Naomi saw that she was determined to go with her, she stopped urging her.
KJVKing James Version
16 And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God:
17 Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me.
18 When she saw that she was stedfastly minded to go with her, then she left speaking unto her.
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JPSJPS Tanakh (1917)
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.'
18 And when she saw that she was stedfastly minded to go with her, she left off speaking unto her.
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 31 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(v16)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…
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…
Acts 21:14(v18)When he would not be persuaded, we ceased, saying, “The Lord’s will be done.”
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…
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…
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…
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…
Acts 2:42(v18)They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and prayer.
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…
Ephesians 6:10(v18)Finally, be strong in the Lord, and in the strength of his might.
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…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Trapp1656 · Public DomainOn vv16–18Rth 1:16 And Ruth said, Intreat me not to…
Rth 1:16 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:
Ver. 16. Intreat me not.] Or, Be not troublesome to me by thy dissuasions; hinder me not from bearing thee company. She was unchangeably resolved. So was that martyr {a} who said, The heavens shall sooner fall, than I will forsake my profession. I will follow the Lamb wheresoever he goeth. The hop in its growing windeth itself about the pole, and always followeth the course of the sun from east to west, so that it can by no means be drawn to the contrary, but chooseth rather to break than yield.
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{a} John Ardely.
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 v16I renounce those idols which my sister hath returned…
I renounce those idols which my sister hath returned to, and I wilt worship no other God but thine, who is indeed the only true God.
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 vv16–18And Ruth said, entreat me not to leave thee,…
And Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or "do not meet me", or "be against me" (h); do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest:
for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more:
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and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air:
thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest:
and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances.
(h) "ne occurras mihi", Vatablus, Rambachius; "ne obstes me", Tigurine version; "ne adverseris mihi", V. L. Drusius; so Junius & Tremellius, Piscator.
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 v17There will I be buried - Not desiring to…
There will I be buried - Not desiring to have so much as her dead body carried back into the land of Moab: but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and remaining together forver. 18. Left speaking unto her - See the power of resolution! Those who are half- resolved, are like a door a-jar, which invites a thief. But resolution shuts and bolts he door, and then the devil flees from us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv16–17Verse 16. And Ruth said] A more perfect surrender…
Verse 16. And Ruth said] A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive.
The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: "And Ruth said, Entreat me not to leave thee," for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, "Whither thou goest, I will go." And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, "Where thou lodgest, I will lodge." And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, "Thy God shall be my God." Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, "In whatsoever manner thou diest, I will die." Naomi said, We have a house of burial. Ruth answered, "And there will I be buried."
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It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This verse is famous among those who strive to divine by the Bible. I should relate the particulars, but am afraid they might lead to a continuance of the practice. In my youth I have seen it done, and was then terrified.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16, 18Rth 1:16-17. Entreat me not to leave thee —…
Rth 1:16-17. Entreat me not to leave thee — For all thy entreaties cannot shake that resolution which thy instructions, formerly given, have wrought in me. Whither thou goest, I will go — Though to a country I never saw, which I have been taught to despise, and far distant from my own country. Where thou lodgest, I will lodge — Though it be in a cottage; nay, though it be no better a lodging than Jacob had when he put the stones for his pillow. Thy people shall be my people — For, judging from what I have seen in thee, I conclude they must be a wise and understanding people, and I shall think myself happy if I may be reckoned one of them, may be associated with them, and conformed to them. And thy God shall be my God — Farewell to Chemosh and all the gods of Moab, which are vanities and lies. I will adore the God of Israel, the only living and true God; will trust in him alone, will love and serve him alone, and in every thing be commanded and ruled by him. Where thou diest will I die — In the same place, in token of my dying in the same spirit. Let me die the death of the righteous Naomi, and let my last end be like hers! And there will I be buried — Not desiring to have so much as my dead body carried back to the country of Moab, in token of any remaining regard for it. But I will be buried in the same grave with thee, and my bones shall lie by thine, that, as we have joined souls, our dust may be mingled, and we may rise together, and remain together for ever. Happy Naomi, though deprived of her husband and her sons, that has such a daughter-in-law to comfort her in her widowhood and amidst her bereavements! And happy Ruth, who has profited so much by the instructions of her mother-in-law, and who has so fully imbibed the genuine principles and spirit of the true religion! Surely she was a glorious instance of the grace of God inclining the soul to a resolute choice of the good part. The Lord do so to me, and more also — An ancient form this of imprecation, by which Ruth confirms, with a solemn oath, her resolution to adhere to Naomi till death. She knew that death would part them for a time, but was resolved that nothing else should; not any kindness from her own family and people, nor any hope of preferment among them; nor any unkindness from Israel, nor the fear of poverty and disgrace among them. No; I will never leave thee.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v17The Lord do so and so, &c. A form…
The Lord do so and so, &c. A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said. (Challoner) --- It is not certain that they expressed what particular evils. (Calmet) --- They might be willing to undergo any punishment, if they should transgress. (Haydock) --- The pagans used a similar form of imprecation, 3 Kings xix., and 4 Kings xx. 10. (Calmet)
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 vv16–1716. Entreat me not to leave thee — Nothing…
16. Entreat me not to leave thee — Nothing in all the range of literature can surpass the beauty and tenderness of Ruth’s reply to Naomi, contained in this and the following verse. The Chaldee Paraphrase puts the passage in the following form: “And Ruth said, Entreat me not to leave and return from following after thee, for I desire to become a proselyte. Said Naomi, We are commanded to observe the Sabbath and good days, in not travelling more than two thousand cubits. Said Ruth, To every place whither thou goest I will go. Said Naomi, We are commanded not to lodge with the Gentiles. Said Ruth, Wheresoever thou lodgest I will lodge. Said Naomi, We are commanded to keep six hundred and thirteen precepts.
Said Ruth, What thy people keep I will keep, as if they were my people from of old until now. Said Naomi, We are commanded not to worship with a strange worship. Said Ruth, Thy God shall himself be my God. Said Naomi, We have four kinds of capital punishment for criminals: stoning, burning, beheading, and hanging. Said Ruth, In whatever way thou diest I will die. Said Naomi, We have a house of burial. Said Ruth, And there will I be buried.” Blessed are the human ties that lead us to God and heaven!
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 v1717. will I die … be buried] According to…
17. will I die … be buried] According to ancient thought union in life meant union in death and in the grave; the members of a family had a common burying-place, Gen_47:30; Gen_49:29. In the underworld they lived together, as families and by nations; cf. the expression ‘he was gathered to his people,’ i.e. his fellow tribesmen, and see Eze_32:17-32.
the Lord do so to me, and more also] Jehovah has already become the God of Ruth, and she uses the name of Israel’s God in a solemn imprecation, which occurs only here and in the books of Samuel and Kings. When heathen utter this oath, Elohim is used instead of Jehovah, and the verbs are plural, 1Ki_19:2; 1Ki_20:10. Lit. the phrase here runs ‘Jehovah do so to me, and more also—(only) death shall separate me from thee’; the substance of the oath is an assertion, not a negation; similarly 1Sa_14:44; 1Sa_20:13, 1Ki_2:23 etc. in the Hebr.
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 vv16–17(16) Intreat me not.—Ruth’s nobleness is proof against all.…
(16) Intreat me not.—Ruth’s nobleness is proof against all. The intensity of her feeling comes out all the more strongly now that she pleads alone: “I will undertake with thee the toilsome journey, I will lodge with thee however hardly, I will venture among a strange people, and will worship a new god.”
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 vv16–18And Ruth said, Insist not on me forsaking thee:…
And Ruth said, Insist not on me forsaking thee: for whither thou goest, I will go. Ruth"s mind was made up. Her heart would not be wrenched away from her mother-in-law. The length of the journey, its dangers, and the inevitable fatigue accompanying it, moved not, by so much as a jot, her resolution. Had not her mother-in-law the same distance to travel, the same fatigue to endure, the same perils to encounter? Might not the aged traveler, moreover, derive some assistance and cheer from the company of a young, ready-handed, and willing-hearted companion? She was resolved. Nothing on earth would separate them. Wheresoever thou lodgest, I will lodge. A better version than Luther"s, "Where thou stayest, I will stay" (wo du bleibest, da bleibe ich auch). The reference is not to the ultimate destination, but to the nightly halts, Wl is the verb employed; and it is rendered "to tarry all night" in Gen_24:54 Gen_28:11 Gen_31:54 Jud_1:19:6, etc. It is the Latin pernoetare and the German ubernachten, the former being the rendering of the Vulgate, and the latter the translation in the Berlenburger Bibel. Thy people (is) my people, and thy God my God. There being no verb in the original, it is well to supply the simplest copula. Ruth claims, as it were, Naomi"s people and Naomi"s God as her own already.
HOMILIES BY J.R. THOMSON Vers. 16-18. Constancy.
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For simple pathos and unstudied eloquence, this language is unsurpassed. "One touch of nature makes the whole world kin." Here is the fervent outpouring of a true heart. Love and resolution are at their height. Thousands of human souls have expressed their mutual attachment in these words. They are not words of extravagance or of passion, but of feeling, of principle, of a fixed and changeless mind. Constancy must be admired, even by the inconstant.
I THERE WERE INFLUENCES OPPOSED TO RUTH"S CONSTANCY.
1. Early associations and friendships would have tied her to Moab.
2. The entreaty of Naomi that she would return set her perfectly free to do so, if she had been disposed.
3. The example of her sister-in-law, Orpah, could not but have some weight. Orpah had been, like Ruth, kind alike to the living and the dead, yet she wept, kissed her mother-in-law, and returned.
4. The religion of her childhood could scarcely have been without attractions for her. Could she leave the temples, the deities, the observances of her earliest days behind?
II THERE WERE MANIFESTATIONS OF PIOUS CONSTANCY IN RUTH"S RESOLVES.
1. She would go with Naomi, though by an unknown route.
2. She would dwell with Naomi, though in an unknown home.
3. She would die with Naomi, though to be buried in an unknown grave.
III THERE WAS A RELIGIOUS FOUNDATION FOR RUTH"S CONSTANCY.
1. Apparent from the resolution people shall be my people, and thy God my God.
2. Apparent from the adjuration she employed Lord do so," etc.
IV THE TRIUMPH AND RECOMPENSE OF RUTH"S CONSTANCY.
1. Her fidelity and devotion were reciprocated by Naomi.
2. In the providence of God Ruth was rewarded by an honorable position and a happy life. T.
HOMILIES BY W.M. STATHAM Vers. 16, 17. "Entreat me not to leave thee.
A mother and a daughter-in-law are to go together. The daughter wishes it, and petitions with most eloquent ardor that it shall be so. A mother-in-law is sometimes alas, too often the subject of criticism and satire. It is a difficult position to fill, and many bitterly unkind and untrue caricatures have been made upon the relationship. In this case Naomi had made herself beloved by both Orpah and Ruth, and it was only through Naomi"s words, "Turn again," that Orpah went back; for they had both said, "Surely we will return with thee unto thy people." Ruth, however, remained firm, and her fidelity has made these words quickening to many undecided souls.
I ENTREATY MAY PROVE TOO EARNEST. "Entreat me not." It is the language of a heart that feels what limits there are to the power of resistance within us. Test may turn in unwise hands into overpowering temptation. Naomi knew where to stop, and Ruth remains to us a picture of heroic devotion. Orpah failed in courage, but was not destitute of affection, for her farewell is accompanied with a kiss of love. In her character we see impulse without strength. But "Ruth clave unto her." And it was no light sacrifice to leave fatherland and home. We can hardly call the test at first a religious one, for it is evident that Ruth"s love for her mother-in-law was the immediate occasion of her cleaving to her, and leaving the Moabitish gods. In time, doubtless, her nominal faith turned into a living heritage.
II LOVE CREATES THE FINEST ELOQUENCE. There is no utterance in the Old Testament more pathetic and melodious than these words. They are idyllic in their eloquence. There is nothing stilted or artificial in them, and they have in them a rhythm of melody which is more beautiful than a mere rhyme of words. Courage and sacrifice, love and devotion, breathe all through them. They condense too all that is prophetic of coming experience the lodging and the loneliness, the weary pilgrimage and the grave in a foreign land. The mind cannot frame sentences like these without the glow of a sincere and sacrificial heart. We feel as we read them what grandeur there is in human nature when love evokes all its depth of power. It is not a skilful touch that can do this, but a soul alive to the calls of love and duty.
III NO TRUE LIFE WAS EVER LIVED IN VAIN. It was what Naomi had been to her, what she was in herself, that made this sacrifice possible. Love creates love. The charm of friendship may be merely intellectual, and then, after the feast of reason, all is" over. But Naomi"s character was rooted in religion. She did not carry the mere roll of the prophets in her hand; she carried the spirit of the Holy Book in her heart. Ruth had never been in synagogue or temple; she had listened to no Rabbi, and never sat at the feet of the doctors; but as "the earliest piety is mother"s love," so the character of a true mother is a stem around which the tendrils of the young heart climb to the mother"s God. None of us liveth to himself. And so from the flower of piety, the seed drops into other hearts, and brings forth fruit after many days. W.M.S.
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 vv16, 18Ruth said, Intreat me not to leave thee, or…
Rth_1:16-17
Ruth said, Intreat me not to leave thee, or to return.
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Ruth and Naomi
I. Every person is tested. Sooner or later, but certainly. The tests will vary in severity with the cases. In every case they will be conclusive, determining the genuineness of the life professed. They cannot be evaded. If one is for Christ, he will continue with Him. The test of God cannot be too severe. The true follower cannot be driven away. To the strongest appeals he replies: Lord, to whom shall I go?
II. When tested, an Orpah will go back. Why should she leave so much for so little? Naomi was only her mother-in-law. There was her own mother standing and beckoning in the doorway of the old home. She was not only leaving home and country, she was leaving her God. With much depth of feeling, there was not depth enough to bind her heart.
III. A ruth, when tested, goes on. What is the difference between her and Orpah, leading to this different conduct?
1. Her devotion to Naomi. She was less impulsive, perhaps, than her sister, but hers was a love which bore testing. The Greeks and Latins, among their fine discriminations, distinguished between the emotional love of feeling and the intelligent love of choice. Orpahs love was the former; that of Ruth was the love of choice. It grew out of careful reflection. It was a deep, undying attachment.
2. The religious foundation of her conduct. This is a trait, if not wholly wanting in her sister, too weak for any mention--a trait beside which Ruths exceeding love is wholly secondary. Ruth had chosen her mothers God.
3. Her resolute exercise of will. She was moved by Naomis appeals. She thought anew of what she was leaving. She heard tender voices calling her, of the living, of the dead: Come back, come back. Her heart began to yield. When Orpah returned, she could scarcely resist the impulse to go with her. Then she strengthened herself. She summoned her soul. She put forth a supreme exercise of will.
IV. Ruth received her reward. She became an ancestress of the worlds Redeemer. (Sermons by the Monday Club.)
Ruths choice
All the elements of a true choice of God are here described.
1. It involves the surrender of a false belief. This quiet scene may be placed beside that on Carmel. Ruths decision is mightier in its gentleness than Israels in its terror. In manner the two are as unlike as the dawn to the earthquake; in results as the clear ray of a planet to the flash of a meteor. In essence they are the same. Our false god has no repulsive name, such as Baal or Chemosh; its real title is self, its worship sin, its wages death. It must be surrendered.
2. True choice of God involves sacrifice. To start out with Naomi meant not pleasantness, but bitterness. Ruth followed, as she thought, to loneliness, homelessness, perpetual widowhood; against the desire of those she left, without the wish of those to whom she was going; ready to work, to beg, to die if need be, for the one who stood to her as representing God. To-day, Canaan in the Church welcomes even Moab to its circle. Earthly advantages are largely on its side. But a cross seems to wait somewhere in the way, if only that sore surrender of pride and pleasure and will which prompt the souls real refusal.
3. God sends help to a right choice. Providences both of joy and of sorrow; attractions and repulsions of heart; subtle influences of companionship; favour and famine; marriage and mourning; our life is one long plea for Him.
4. A decision is forced. Somewhere in the way comes a test. On either side example, desire, promise; we must hold to the one and forsake the other.
5. Right decision has its great rewards. What Ruth feared proved only unsuspected blessings. Losing her life, she found it. Bishop Hall exclaims: Oh, the sure and beautiful payment of the Almighty! Who ever forsook the Moab of this world for the true Israel, and did not at length rejoice in the change? (Charles M. Southgate.)
Conduct of Orpah and Ruth contrasted
It is the difference between feeling and principle in religion, between emotion and consecration, kissing and cleaving.
I. Emotion has its large appointed place in life. It is the colour and fragrance of the souls world. It gives both impulse and reward to action. Emotion has great play in religion. God appeals to it. The character of God is so presented as to excite our emotions. We tremble at His awfulness, adore His greatness. The story of Christs life and death has power to move us beyond all else. The insensible heart is usually a selfish heart. But--
II. Emotion will not take the place of consecration. Here distinguish between sensuous and spiritual impressions. There is a peace, a rapture, which the Spirit breathes into the believing soul, the promised manifestation of Christ to him that hath My commandments and keepeth them. This is the reward of obedience, not its substitute; is not of nature, but of grace. No degree of feeling about religious things is religion. Natural fondness toward God, as toward parents, may be the mere delight of an emotional nature, a snare to the soul and an affront to Him. What joy to Christ that eyes which overflow for a novel or a play should moisten at the story of Calvary? There is need of searchings of heart and stings of conscience in unsuspected places. Orpah and Ruth feel alike, love alike, but part for ever at the test of following.
III. The true office of emotion is to draw to consecration. Feeling is for the sake of following. The Church has still no realm of mightier influence than a consecrated home. The heaviest condemnation of many in the day of judgment will be that they resisted the influences and withstood the prayers of a godly home.
IV. Choosing God is proved by choosing, Gods people. The world estimates our relation to Christ by our relation to His followers. Yet it often seems as if men must be twice converted, first to Christ, and again to His Church. Do not let this womans devotion shame us. She gave up, literally, all her world for God. True devotion to Christ turns to His Church with Ruths matchless consecration. (Charles M. Southgate.)
Ruth; or, decision for God
1. An impulsive religion is not always real religion; nay, is very often the reverse. Better, far better, to be quiet and undemonstrative like Ruth, and to have the root of the matter in us, than to be impulsive and demonstrative like Orpah, and in the hour of trial to fail. A straw will show in what direction the stream is flowing. Ask yourself, How do I act in little things? Is self habitually postponed to God? And this because the Lord is my joy?
2. The importance of (nay, the necessity for) an entire surrender of ourselves to God, if we would be Christians indeed. Let us ask ourselves, Is it thus with me and the Saviour? Have I thus taken Christ to be mine? Do I thus cleave to Him? Is He supreme in my affections?
3. The choice which we have been considering must be made with the full determination to abide by it, come weal or come woe, for ever. (Aubrey C. Price, B. A.)
Ruths trial and decision
It must have been a severe trial to Ruths constancy when she beheld her sister-in-law, who had probably been the companion of her youth and the friend of her early widowhood, turning away back to Moab and its idol-gods and leaving her alone with Naomi; for we are greatly influenced for good or for evil by sympathy and numbers. And had her steadfastness now depended on her human relations and affections alone, and had her heart not stricken down and rooted itself in something that was Divine, she would in all likelihood have returned after her sister-in-law. When one flower in a garden is pulled up, it loosens the hold of all the other flowers near it, unless they are much more deeply rooted. And Naomis words seemed to give a voice to this temptation: Behold, thy sister-in-law has gone back unto her people, and unto her gods: return thou after thy sister-in-law. This was like giving an increased momentum to the stroke, or feathering the arrow and driving it to its mark. But let us not misunderstand the venerable woman in her yearning interest and disguised love. There was a hidden harmony between her treatment of Ruth and the rule to deal gently with young converts as you would do with the early spring blossom or with the new-born child. But she dreaded a choice made from mere temporary impulse or secondary motives. The cable that is to connect the ship with the anchor needs to be tested in every strand or link. One weak point makes all weak, and may be the occasion of death to thousands. Suppose Ruth to go on to Bethlehem-judah, to be brought face to face with the stern realities of penury, and then to regret her choice and to steal away back to Moab, would not the most sacred interests suffer the most? Here, then, was her valley of decision. Naomi had anticipated the maxim, Try before you trust; but she was equally ready to obey the other part of it, Trust after you have tried. (A. Thomson, D. D.)
Whither thou goest, I will go; . . . thy people shall be my people, and thy God my God.
Ruth: Mind, its purposes and powers
1. That private families are as much under the providence of God as the houses of kings.
2. That whilst religion does not secure from the ordinary trials of life, it does secure their being overruled for good.
3. That a devout committal of our being to God in His providence will never fail of its reward. In the text we have--
I. A deliberate resolution for the true.
1. The true in society.
2. The true in worship.
II. A social influence for the true.
1. Naomi represented her country, and her people, and her God, to Ruth.
2. The representation which Naomi gave was most attractive.
(1) Every mans conduct is a reflection both of his companions and his God.
(2) Heathens are able to identify our companions and our God.
(3) We may give such a view of both as will draw them into our circle.
III. An invincible energy for the time.
1. This force triumphed over all old associations.
2. This force overcame all the pleadings of Naomi.
3. This force changed her social condition and her destiny.
Away with the dogma that man is the creature of circumstances! The soul is a mariner that can so pilot her barque as to make the most hostile winds waft her to the shores on which her heart is set. She is an eagle that can rise above the darkest thundercloud of circumstances, and bask in sunlight, whilst that cloud spends itself in wild tempests beneath her buoyant wing. (Homilist.)
Ruths decision
I. The circumstances of her decision.
II. The extent of her decision. It comprehends the sum of all her actions, and reaches to the utmost limit of her existence. Profession without principle is nothing.
III. The felicity of her decision. There is no substantial happiness apart from real religion. Application:
1. Are we Christians? Then we have each a soul to save--a God to serve.
2. Are we yet undecided? Ruth is our pattern.
3. Are we indifferent? Then we resemble Orpah, Ruths sister-in-law. (F. Ellaby, B. A.)
The faithful choice
1. It was an humble choice. She has nothing to offer but herself. She affects not to bring anything which can make her of any worth. She pleads only for permission to be to Naomi in her future life all that affection and fidelity can make her. She has nothing else to offer. It matters not in what condition of life the child of earth was born, when the Holy Spirit brings her heart to Jesus she comes as a beggar. Parents and sisters may say she has been always the light and comfort of the household. They are ready to think she has never sinned. And yet she feels the burden of guilt, and weeps, and prays over the remembrance of her foolish, wasted life. The preciousness of the faithful saying, that Jesus came into the world to save sinners, is her only comfort. The assurance that the Son of Man has come to seek and to save that which was lost is her single encouragement and support.
2. It was an affectionate choice. Her heart is with Naomi. Her desires all reach forward to the land to which Naomi journeys, and thither, on whatever terms, she must and she will go. It is just such a choice to which the Saviour would lead you all. My daughter, give Me thy heart, is His tender appeal to you. And our youthful, spiritual traveller freely and affectionately responds, I give my heart to Thee; Thy face will I seek; hide not Thy face from me. Her choice is of the Saviour, because she really loves Him. Infinite attractions are gathered around Him. His service seems to her all that she can desire.
3. Ruths choice was an entire one. There was no hesitation in her mind about the decision she should make. She manifested no remaining love for Moab, and no lingering desire to carry something of Moab with her. And it was this entire choice which made the happiness of her future course. She made the exchange, the transfer of herself, freely, completely, and without reserve. And there was nothing left to turn her back to Moab in her possible experience hereafter. When the choice of a Saviour is thus entire, how completely it opens the way for future duty! How it settles all future discussions and difficulties with a single decision! The secret of happiness in religion is just here. Making it the entire, single choice of the heart. The troubles and difficulties in the Saviours service habitually arise from the vain attempt to serve two masters.
4. Ruths choice was a determined choice. Lovely and gentle as she appears, and humbly and affectionately as she pleads, there was amazing dignity and firmness in her stand. Some of the most triumphant and remarkable deaths in the history of early martyrdom for Christ are of young and tender virgins who calmly and boldly endured every conceivable torture without a moments faltering. I am a Christian, was their gentle but firm reply to every solicitation to recant, until, worn out with suffering, they departed to be with Christ. You may never be called to the same sorrows. But you will be always summoned to the same decision. Jesus will always require from you the same unshrinking, determined choice.
5. Ruths choice was an instant choice. She asked no time for consideration. Her mind was made up. Her decision was settled. She staggered not in unbelief, nor wavered amidst conflicting motives. Why should we ever hesitate a moment in our acceptance of the Saviours offers? Surely when the Lord sets before us life and death, a blessing and a curse, and bids us choose for ourselves which we will have, we require no time for consideration. It has become a mere question of personal voluntary choice. This can never be settled but by our own personal decision and act. If it is to be settled, it must be finally, in a single moment of time. Why should that moment be delayed? Why should that frank and affectionate choice be postponed? Make an instant choice. Say, When Thou sayest, Seek ye My face, my heart replies, Thy face, Lord, will I seek. Why should any of you hesitate? All the arguments of truth, of interest, of duty, of happiness, are on one side. (S. H. Tyng, D. D.)
The noble choice
Five choices Ruth made, and five choices must we all make if we ever want to get to heaven.
1. In the first place, if we want to become Christians, we must, like Ruth in the text, choose the Christians God--a loving God; a sympathetic God; a great hearted God; an all-encompassing God; a God who flings Himself on this world in a very abandonment of everlasting affection.
2. Again, if we want to be Christians, like Ruth in the text we must take the Christians path. Where thou goest, I will go, cried out the beautiful Moabitess to Naomi. Dangerous promise that. There were deserts to be crossed. There were jackals that came down through the wilderness. There were bandits. There was the Dead Sea. Naomi says Ruth, you must go back. You are too delicate to take this journey. You will give out in the first five miles. You have not the physical stamina, or the moral courage, to go with me. Ruth responds: Mother, I am going, anyhow. If I stay in this land I will be overborne of the idolaters; if I go along with you I shall serve God. Give me that bundle. Let me carry it. I am going with you, mother, anyhow.
3. Again, if we want to become Christians, like Ruth in the text we must choose the Christians habitation. Where thou lodgest, will I lodge, cried Ruth to Naomi. She knew that wherever Naomi stopped, whether it were hovel or mansion, there would be a Christian home; and she wanted to be in it.
4. If we want to become Christians, like Ruth in the text we must choose Christian associations. Thy people shall be my people! cried out Ruth to Naomi. Oh, ye unconverted people, I know not how you can stand it down in that moping, saturnine worldly association. Come up into the sunlight of Christian society--those people for whom all things are working right now, and will work right for ever. I tell you that the sweetest japonicas grow in the Lords garden; that the largest grapes are from the vineyards of Canaan; that the most sparkling floods break forth from the Rock of Ages. Do not too much pity this Ruth of my text; for she is going to become joint-owner of the great harvest-fields of Boaz.
5. Once more, if we want to become Christians, we must, like Ruth in the text, choose the Christians death and burial. She exclaimed: Where thou diest will I die, and there will I be buried. I think we all, when leaving this world, would like to be surrounded by Christian influences. You would not like to have your dying pillow surrounded by caricaturists, and punsters, and wine-bibbers. How would you like to have John Leech come with his London pictorials, and Christopher North with his loose fun, and Tom Hood with his rhyming jokes, when you are dying? No, no! What we want is radiation in the last moment. Yes; Christian people on either side the bed, and Christian people at the foot of the bed, and Christian people to close my eyes, and Christian people to carry me out, and Christian people to look after those whom I leave behind, and Christian people to remember me a little while after I am gone. (T. De Witt Talmage.)
Trueheartedness and the tests of true-heartedness
I. I observe that the conduct of Ruth assures us that there is such a thing as true-heartedness, and thus teaches a lesson of trust in humanity. It reveals certain elements in humanity that are reliable. Much heartlessness, much frivolity and sin, will a wise and good man find as he goes about in the world, much to dissipate the rosy credulousness of his youth, and to sadden his philanthropy; but, on the other hand, something of his faith will be justified, and he will learn that, after all, there are elements in human nature worthy of our trust and our love. As the chemist finds some admixture in what seemed to be a simple element, so, doubtless, at the bottom of the purest heart lurks some particle of self, some ingredient of our earthly composition. And if one is disposed to turn a magnifying-glass upon this, it will appear enormous; if he beholds it through the lens of a sad or a foul experience, it will look grimy or distorted; or, if with nothing more than his naked eye he has a mind to notice only the evil that exists among men, he can see plenty of it, and it will look badly enough. But it is an equally correct theory of human nature, and a much more agreeable one, which admits the conviction of some moral loyalty, extant even in the obscurest places, and maintained under all trials.
II. But, having thus vindicated human nature as to the fact of true-heartedness, let us proceed to consider its tests. By what signs or expressions may we be assured of its presence? I reply that the very words of the text, the very ideas to which Ruth referred, afford a sufficient indication of these tests. For consider what these ideas, expressed in the language of Ruth, really are. They are the ideas of home, country, God, and the end of our mortal life. And are there any ideas more vital than these? Surely, if one cherishes any sacred and true thoughts at all, they must cluster around these things.
1. Home, that has sheltered and nourished you, that encloses your most secret life, that claims the first flow of your affections and their last throb.
2. Country, that organism which links your individual being to a public interest, that gives you a share in history, a pride in great names, an influence in world-wide issues, and, as a second home, inspires you with a more comprehensive loyalty.
3. The grave, which bounds all earthly action, and limits every earthly condition, that realm where distinctions of home and country melt away, the bed where all must lie, the relentless crucible in which rags and splendour alike dissolve, the gateway to a stupendous mystery.
4. And God, the Infinite Being to whom the instincts of our souls respond, to whom in our highest consciousness we aspire, the Source and the Interpretation of all existence, the Light that comprehends our darkness, the Strength that sustains our weakness, the Presence to which in our guilt and our adoration we lift our cry, the Nature in which we live and move and have our being--these are great realities; and it appears to me that the words of Ruth are so eloquent, and her devotion seems so great, because of the greatness of the things she spoke of. Indeed, does not this ground of thought and action constitute a grand distinction of our humanity? If in many points man is closely linked to the brute, is he not largely separated by his thoughts concerning these things, and by his action upon them? Ascribe to the animal such affections, such faculties, such power of reasoning, as we may and as we must, surely no one will claim for him such conceptions as man entertains concerning home and country and God and the limitations of his earthly lot. These are manifestations of human nature which project beyond the sphere of mere animal life, and indicate a larger scope of being. They are marks of immortality. Start with any one of these ideas, and see to what it leads. For instance, the relationships of home--is there not an argument for immortality in these? Or start from the idea of country, and is not the same conclusion unfolded? The duties, the achievements, the historical problems, that pertain to nationality, do not they suggest it? And he upon whose mind dawns some apprehension of the Infinite, he who feels assured that he holds communion with the Eternal Spirit, and presses forward towards that perfect excellence, never completely to attain, but always capable of larger attainment--surely in essence he must be imperishable. And the grave itself, dark and silent as it is, to such a conscious soul cannot seem the final barrier of existence, but only the suggestive portal of new achievements. If, then, these great realities, of which Ruth spoke, are associated with all that is deepest and noblest in our humanity, he who proves faithful to even one of these ideas, who holds it as a sacred conviction, and cherishes it with a pure love, has in him the core of true-heartedness, the ground of a principle, and a possibility in which we may trust. And permit me to add that these tests are personal and practical, tests by which we may try not so much the trueheartedness of others, for which we may have very little function, but by which each may try his own. A man can hardly ask himself a more practical question than this: What are my thoughts, and what is my conduct, respecting home, country, God, and the limitations of my mortal life?
III. I remark, finally, that these four ideas are not only the tests of personal true-heartedness--they also reveal the great bond of our common humanity. That which is common to men abides in the hearts of men, is linked with the great facts expressed in the text. They thus indicate the natural ground of human unity. And upon these ideas it is the tendency of Christianity to develop a still nobler unity. (E. H. Chapin, D. D.)
A good resolution
I. A resolution to pursue the journey to heaven.
1. It is a narrow way.
2. It sometimes proves a way of affliction.
3. It is nevertheless a very pleasant way.
II. A resolution to be satisfied with spiritual entertainments.
1. The Christian finds a sweet entertainment in communion with his God--in praising Him, which is one of the most delightful exercises of the mind; and in prayer, which is so necessary for the renewing of his spiritual strength.
2. In the Word of God he finds a delightful repast. He is made wise unto salvation.
3. In the conversation of his fellow Christians, the believer finds delightful refreshing.
4. The believer finds also times of refreshing from the presence of the Lord when he takes up his abode in the house of God. He experiences the truth of the promise, they that wait upon the Lord shall renew their strength.
III. A resolution to cast in the lot with the people of God. Before you make a resolution so to do, count the cost, and consider the nature of the step which you propose to take.
1. The people of God have generally been a persecuted people.
2. The people of God are an afflicted people.
3. The people of God are a holy people.
4. We have said that the people of God are a persecuted and an afflicted people, but they are nevertheless a people of the best prospects, so that they are truly wise, and consult their own best interests, who cast in their lot among them.
IV. A resolution to choose the service of God. When a sinner is truly converted from his sin he cleaves unto the Lord with purpose of heart. Thy God shall be my God, is the resolution which he expresses to the Church of Christ; and in doing so--
1. He resolves to cast away his idols.
2. He who makes this resolution receives God in Christ as his God--God in the person of the Mediator.
3. He who chooses God for his God resolves to devote himself to the active service of God.
V. a resolution to be faithful unto death. What is necessary to faithfulness unto death?
1. Begin aright.
2. Persevere as you begin, for Christ is not only the Door but the Way.
Often repair to the fountain of His blood for peace; constantly resort to His throne of grace for spiritual strength; often sit at the feet of Jesus to learn the mysteries of the kingdom of God. To conclude--
1. We admire the constancy and perseverance of Ruth.
2. We learn from this passage of Scripture that we ought to be faithful to those who are inquiring the way to Zion with their faces thitherward.
3. The inquiring and anxious sinner should persevere whatever difficulties may present themselves. If the difficulties and trials of the way were tenfold, it would still be his interest as well as his duty to endure unto the end. (Essex Remembrancer.)
Ruth the true-hearted
That strong and brave decision on the hills of her native Moab, where she resolves to cling to her aged and sorrow-stricken mother-in-law, reveals a character of no ordinary quality. There is in her what, for want of a better phrase, I must call depth of nature. Her character is rooted in a deep, rich soil of true humanity. A woman whose whole being is on the surface, who has no hidden deeps of feeling and thought and aspiration and love--a tree decked with showy blossoms, but never hung with golden fruit--is felt to be false to her true nature and Heaven-appointed mission. Ruth reveals to us a character nourished and strengthened from the unseen depths of an affluent nature which we love to associate with woman. The shallow woman exhibits no such heroism as that of Ruth. Here, too, we discover in her that most essential characteristic of a true woman--heart. She thinks and speaks and acts like one whose inspiring life-force is a heart aglow with the fires of feeling, throbbing with the pulsations of love and beneficence; and her whole outward life is but the spontaneous outflow of this full, fresh fountain within. A nature thus endowed and animated is rich in its own resources, and bestows its abundant benefactions upon all who come within its charmed sphere. The heart is the true regulator and benefactor of life. Sometimes neither art nor intellect predominates, but the throne which the heart should occupy is held by the ungracious goddess of Stoicism--a stolid form, which no prayer can move to sympathy, and from which no loving word ever proceeds. How desolate is the nature over which either of these three false powers presides! How impoverished is every life encompassed by the chilling atmosphere of such a nature! On the other hand, how enriched are all they who breathe the genial air which surrounds one with a nature like that of Ruth, in which the heart sits queen on her rightful throne, and dispenses her regal gifts to all. Hence the importance of true heart-culture in education. The neglect of this essential part of genuine culture, and the giving of exclusive attention to the intellect is one of the most perilous tendencies of this age. Such a process may produce a Lucretia Borgia in one sphere, and a George Eliot in another; but a Madame Guyon, a Mary Lyon, and an Elizabeth Fry will seldom or never come forth to bless mankind under its false reign. It is Madame De Stael who wisely says that life is valuable only so far as it serves for the religious education of the heart. Let us note another feature in the character of Ruth. Devoted affection like that of this young Moabitess to her aged mother-in-law deserves our highest tribute. There is an utter unselfishness in this devotion that is beautiful to con- template. A selfish, exacting, suspicious passion, misnamed love, is the curse of its possessor; a love pure and unselfish is the perpetual joy of the heart in which it glows, and of all who feel its Divine warmth. Orpah can speak loving words; Ruth can do heroic deeds. A selfish person cannot interpret unselfish love. Two hearts must be in happy accord to read the meaning of each aright. Blessed are they who can discern and feel true goodness. Blessed are those homes where true-hearted Ruths preside and Love reigns, goddess of the happy home circle. Yes, it is heart-power, and not any other force, that is most impressive and most enduring even in this unappreciative world. Courage pays its devotion at the shrine of suffering love; physical force surrenders to the higher power of the heart. Alexander, Caesar, Charlemagne, and myself founded empires; but upon what foundations did we rest the creations of our genius? Upon force. Jesus Christ alone founded His empire upon love, and at this hour millions of men would die for Him. We must rear monuments in human hearts, by true love and devotion to humanity, if we would live through succeeding ages. The crowning grace of Ruths character, as it is that of every other human being, is her piety. Love to man is crowned and glorified by love to God. (C. H. Payne, D. D.)
True decision
We have just stood at the line which separates Moab from Judah. Orpah has gone. We shall trace her course no longer. We would gladly never see her example followed by others. We must now confine ourselves to the beautiful decision and faithful choice of Ruth. She stands before us a sincere youthful convert to the Lords service. She has decided the question for her soul by gratefully accepting the offers of a Saviours love. She sets out upon an untried journey alone. Naomi, indeed, is with her. And her heart is affectionately bound to her mother-in-law. But Ruth has many cares, trials, and remembrances of which Naomi is not conscious. To Naomi the journey is a well-known return. To Ruth every step is untried and new. She was born in Moab. She knows nothing of Judah. Thus is it with every youthful convert. The experienced and aged Christian has much acquaintance with the way in which you go. The new-born child of grace takes every step on ground unknown and untried. This is the way in which all must go who would walk with God. This people shall dwell alone. Each one, be the multitude ever so great, is a hidden one with God. Multitudes may be travelling in the same direction, but the feelings and experience of each are solitary. Ruth must make her decision in her own secret heart, and make it for herself alone. Her earthly friends must all be left. They are in Moab, from whence she takes now her final departure. This separation is not to be made without a trial of her faith. The more affectionate she is in her real choice, the more she will feel the separation from those whom she leaves behind. Religion cannot destroy our earthly affections, our interest in those who are dear to us in natural ties. Nay, it much increases the warmth and power of our love. This decision may often meet with much opposition from those with whom you dwell. Your dearest earthly connections may oppose. They love you. But they do not love your religion. You must follow the Lord fully though you follow Him alone among your earthly connections; and He will make those who oppose at peace with you. Be faithful to Him, and your fidelity shall be the source of increased confidence and respect, even from the worldly who appear to reject and despise you. As we trace the history of Ruth, we find her meeting with new trials of her faith and decision after she sets out alone. Orpah has gone. But still Naomi proves the spirit of Ruth. Your sister has gone back to her people and her gods. If you mean ever to go back, now is your best time to go. Remember, I have nothing to offer you. If you go with me it must be to be a partner of my griefs and wants. Thus God often proves the young disciple with new trials. He sends His east wind upon the young trees of His planting; not to weaken or destroy, but to give greater strength and endurance for the time to come. Our real conversion to Him is an hour of peace and blessedness; but it is not an end of trial. Nay, it is the very beginning of new contests; and our fidelity in the decision we have made is to be proved at once, and to be proved constantly, by new dispensations of the will of God. Be really faithful and sincere, and God will prove your faith, to strengthen, settle, and stablish you for ever. Be truly gold, and then the refiners fire will only purify and make you bright. This faithful decision Ruth was obliged to make in the face of backsliding in others. She sees Orpah go back, yet she perseveres. When a child of the world comes out on the side of Christ, and pursues, in the midst of the evil examples of many, a course of simple, faithful devotion to the Saviour, how it honours His truth! How it strengthens His cause! How it impresses even those who oppose! How such faithfulness is owned and prospered by the Lord, to whom it is offered, in the usefulness to others of the life which is adorned by it. (S.H.Tyng, D. D.)
Ruth deciding for God
I. Affection for the godly should influence us to godliness. Many forces combine to effect this.
1. There is the influence of companionship.
2. The influence of admiration. Let us therefore copy the saints.
3. The influence of instruction. When we learn from a teacher we are affected by him in many ways. Instruction is a kind of formation.
4. The influence of reverence. Those who are older, wiser, and better than we are create in us a profound respect, and lead us to follow their example.
5. The influence of desire to cheer them.
6. The influence of fear of separation. It will be an awful thing to be eternally divided from the dear ones who seek our salvation.
II. Resolves to godliness will be tested.
1. By the poverty of the godly and their other trials.
2. By counting the cost.
3. By the drawing back of others.
4. By the duties involved in religion. Ruth must work in the fields. Some proud people will not submit to the rules of Christs house, nor to the regulations which govern the daily lives of believers.
5. By the apparent coldness of believers. Naomi does not persuade her to keep with her, but the reverse. She was a prudent woman, and did not wish Ruth to come with her by persuasion, but by conviction.
6. By the silent sorrow of some Christians. Naomi said, Call me not Naomi, but call me Bitterness. Persons of a sorrowful spirit there always will be; but this must not hinder us from following the Lord.
III. Such Godliness must mainly lie in the choice of God.
1. This is the believers distinguishing possession: Thy God shall be my God.
2. His great article of belief: I believe in God.
3. His ruler and lawgiver: Make me to go in the path of Thy commandments (Psa_119:38).
4. His instructor: Teach me Thy way, O Lord (Psa_28:2).
5. His trust and stay (see Rth_2:12): This God is our God for ever and ever, He will be our guide even unto death (Psa_48:14).
IV. But it should involve the choice of His people: Thy people shall be my people. They are ill spoken of by the other kingdom. Not all we could wish them to be. Not a people out of whom much is to be gained. But Jehovah is their God, and they are His people. Our eternal inheritance is part and parcel of theirs. Let us make deliberate, humble, firm, joyful, immediate choice for God and His saints; accepting their lodging in this world, and going with them whither they are going. (C. H. Spurgeon.)
The influence of friends
It is not improbable that Ruth was in heart a Jewess, and that, for reasons which looked beyond the mere temporalities of life, she desired to cast in her lot with the descendants of Abraham. It may be that the religion which her mother-in-law brought with her into Moab had become the daughters hope; and, discerning in it those elements of truth which were wanting in the faith of her own fathers, she naturally concluded that the people who were guided by its promises and commands would have power and blessing from above. When we add to this the fact that this woman was to be one in that line of generation through which passed the seed of the Shiloh, that the child yet to be born to her was to be the father of Davids sire, we may see how direct is the conclusion that this heathen woman did, in her conduct, obey not merely the impulses of nature, but the influences of grace. It does not appear probable that God, having such a work for her to do, would leave her to herself; that He would trust to her unguided will and emotion the part which He designed her to act in His great scheme of love. The decision of Ruth, then, supplies us with this proposition: those who are striving to serve the Lord should cling to those who are the disciples of the same Master. The law of dependence, as it acts upon this world of human beings, and resolves itself into the other laws of influence and of sympathy, is found in all the relations of man. In itself it is a beautiful thing, this leaning of one upon another, this clasping of hand to hand in the great circle of human brotherhood, and feeling the electric spark as the touch of a single finger sends a thrill through the multitude. Man was born for this thing, even when he was born without sin; and that would be a high life where this law of sympathy was at work, with no power but the power of doing good. With us, however, the kindest laws of heaven have felt the disturbing force of sin; and sin has so perverted them that they act against their design, and in opposition to themselves. The influences, then, of one upon another may be for evil, as well as for good; the best intentions may be counteracted, and the best efforts frustrated, by those with whom we stand connected under the laws of social life. If we desire to serve God and be the sincere followers of our Lord we must break away from those who are serving other gods, and seek the companionship of those who serve the God of Israel. If, in times past, our associations have been with worldly persons, if we have moved in that circle of life where there is no God save the passions, and no law save the will, we must break out from this circle and enter another where life takes a higher form. We must surround ourselves with those whose thoughts and aims are upward, like our own, that thus our strivings may be aided, and our efforts sustained, by those with whom we have to do. This counsel touches some of the most delicate points in the social state. It enters into the family circle, and draws its lines between those who have a common interest in the things which concern the body. It sweeps through all our connections, from the highest to the lowest, and demands that everywhere, and under every form, its authority be acknowledged and its injunctions obeyed. Now, of these ties of nature, some are voluntary, and others are not. Of the latter I will not now speak; while concerning the former I have something more to say. The tie of marriage is a voluntary tie, and I here confess my amazement at the readiness with which Christians yoke themselves with unbelievers. I know of few greater hindrances to a consistent walking with God than an irreligious husband or an irreligious wife. We say, and the remark is applied to religious things, that the husband can go his way, and the wife her way; but this proves, in the trial, to be about as practicable as for the parts of the body to separate and move off in opposite directions. The tie forbids this independence; and there is not a Christian wife or husband in the world who can so overcome the law which holds them as to act with entire freedom in the face of indifference or opposition. It is time for some one to tell the people that marriage is an institution of the Most High God, and that in its laws it touches the interests which are eternal as well as those which are temporal. (S. Cooke, D. D.)
Ruths spiritual affinity with Naomi
This family feeling reigns among all the true sons of God under every dispensation. It operates with all the steadiness of an instinct. Apart altogether from Divine commands, believers exercise mutual attraction like planets that move round the same central orb. They are conscious of the unity of the Spirit. Under the Old Testament, they that feared the Lord spake often one to another; under the New Testament, they that believed were together. There is not an instance recorded in the whole inspired history of Christians preferring to live in isolation from their brethren. If there were only two believers in the same city, they would be irresistibly drawn to each other just in the degree in which they were believers. And those who are thus mutually attracted shed many mutual blessings, like flowers growing contiguous to each other in a garden that drop the dew around each others roots. And now her God-inspired resolution strengthening and glowing as she proceeds, culminates in a solemn vow of undying constancy, in which she imprecates Heavens righteous retribution upon herself should she fail to keep it: The Lord do so to me, and more also, if ought but death part thee and me. (A. Thomson, D. D.)
Influence
The Bible affirms that no man liveth to himself. Each life has an influence. What is influence? It is that subtle something which resides in our deeds, words, spirit, and character. It is a shadow of ourselves, our impersonal self. It is to us relatively what the fragrance is to the flowers, what light is to the star. We are all sensitive to influence: our hearts are open to goodness, beauty, genius. There is never a day when perhaps unconsciously we do not receive and reflect a thousand shadowy forms. Some are more receptive of influences than others, just as there are certain soils that drink in more greedily sunshine and shower; and as there are certain bodily conditions more open to disease, so there are certain mental and moral dispositions more open to good and evil, truth and error. There are men like clay--you can mould them as you will; others are like rock--you must chisel them as you can. Naomi was not perfect, but she exerted a great influence upon her daughters-in-law.
I. Some of the lines along which her influence was transmitted.
1. There was relation ship. Naomi was mother-in-law to Ruth. This link was sanctified to the salvation of Ruth. Relationship is to-day one of the most powerful aids to moral influence. See it in the Gospels: Andrew first finds his own brother Simon; Philip findeth Nathanael. Most children are open to maternal influences. Native missionaries are the best. Influence follows love.
2. There was sorrow. These women had shared a common grief: they had watched at the same bed of death; participated in the same hopes and fears. Naomi would comfort Ruth with her Jewish hope and consolation. Sorrow fits for influence. The heart is plastic. The wax is melted and receives the impress of the seal. The mind is filled for the teaching. Such opportunities for transmission of holy influence are constantly occurring.
3. There was humanity. Relationship and sorrow are accidental; humanity is the essential fact, and binds the world together. Angelic influence is impeded by difference in nature. Our hands fit into each others palm, our faces reflect similar features. We have common wants and ways. Influence runs along the lines of our human brotherhood.
II. Some of the impediments that might have interrupted her influence. There were considerations adverse to her influence.
1. Nationality. Ruth was a Moabitess. Israel and Moab were ancient enemies. The Turk will not readily yield to the English influence. Yet so great is the power of moral influence that it overcame this barrier.
2. Education. Ruth had grown up to womanhood before she came under the influence of Naomi; her habits were formed. She was a devout idolatress. Here was a strong impediment for moral influence to overcome. Virgin soil may be easily cultivated as we wish; not so the land long covered with weeds. When the whole man is overrun with noxious principles it is not easy to exterminate and implant new ideas and habits. This the good life of Naomi accomplished in Ruth.
3. Adverse example. Orpah went back to Moab. The good influence may fail even where its power has been felt strongly. Who can estimate the power of adverse example to-day! How many are turned by it from the ways of religion! Naomi may be counteracted by Orpah.
III. The success of the good influence. The success was not absolute. Orpah returned, Ruth continued. See her wisdom. She in her turn becomes influential and useful--a help to Naomi. She becomes a permanent factor in the redemptive history. See the wisdom of yielding to high moral influences. (E. Biscombe.)
The power of Christian character
shining through the life of a Christian man is strikingly illustrated in the following incident: An Afghan once spent an hour in the company of Dr. William Marsh, of England. When he heard that Dr. Marsh was dead, he said: His religion shall now be my religion; his God shall be my God; for I must go where he is and see his face again.
If ought but death part thee and me.--
Religion a powerful bond
1. Such and so powerful is the bond of religion that it makes the saints of God not only desirous, but even resolute also, both to live and die together.
2. All persons and people should so live as those that do expect that they and their relations may die. So Ruth did here expect it, both for her mother and for herself. Alas, I never thought of his death. So there be others that live so licentiously as if they should never die, never come to judgment, as if they were to have an eternity of pleasure of sin in this world (as Psa_49:10-13).
3. As burial is one of the dues of the dead, so dear friends desire to be buried together. Ruth desires to be buried with her godly mother. It is very observable that the first purchase of possession mentioned in Scripture history was a place to bury in, not to build in (Gen_23:9).
4. Death is the final dissolution of all bonds of duty, whether natural, civil, or religious. The wife is no longer bound to her husband (Rom_7:1-4), children to parents, subjects to princes, and people to pastors. (C. Ness.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v16CRITICAL AND EXEGETICAL NOTES.—Entreat me not—Urge me not (Lange),…
CRITICAL AND EXEGETICAL NOTES.—Entreat me not—Urge me not (Lange), Force me not (Wordsworth), Be not against me (Trem. Junius, Montan. Bernard, Fuller, Wright; Vulg., Wycliffe, and, Douay Ver.). Thy people shall be [is] my people. I will be a Jewess both in country and religion (Wright). This appears to be a form of compact and union, as we may infer from Zoheir’s speech in Antar (vol. iii. 98): “If you engage, we will engage; if you fight, we will fight; if you die, we will die; yours is our property, and yours is all we possess” (Kitto). Where thou lodgest, abidest (Lange), stayest (Keil).
Rth_1:17. The Lord [Jehovah] do so. The Eternal do so to me, and more also (Benisch, a Jewish translator, who invariably renders the word “Eternal.”) And more also, Lit. And so may He add to do (Keil). This form of imprecation is frequent in the books of Samuel and Kings [cf. 1Sa_3:17; 2Sa_3:9; 1Ki_2:23; etc.] When the imprecation is followed by the thing which the speaker affirms shall happen, the affirmation is preceded, as here, by the particle כּי that (Speaker’s Com.) So Adam Clarke, Lange. כּי is not if (Lange). Answers to οτι in the sense of quod, introducing a declaration (Keil). The E. V. might be corrected by leaving the particle untranslated, and rendering “Only death shall part thee and me (Lange). Death alone shall part thee and me (Benisch). So the LXX., I swear that death, and nothing else than death, shall separate us (Keil). I swear, or some such expression, is understood (Lange). The first occurrence of that common formula of an oath, by which the person swearing called down upon himself a stroke of Divine judgment in case he kept not his word nor carried out his resolutions (Steele and Terry). The Hebrew, instead of invoking a definite judgment or calamity on himself, in case he should break his oath, simply says כֹּח, which with the addition “and more also,” is perhaps more awful to the imagination because it is not definite (Lange).
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There is an antiphonal character in these words, which gives it almost the character of a musical chant: perhaps it was often on the lips of maidens of Israel (Wordsworth): comp. Psa_45:10, “Hearken, O daughter,” etc., and the rhythmical movement in Rom_8:35, “Who shall separate us from the love of Christ?” etc. (ibid).
“And Ruth said, ‘Entreat me not to leave thee and return from following after thee, for I desire to become a proselyte.’ Said Naomi, ‘We are commanded to observe the Sabbath and good days in not travelling more than two thousand cubits.’ Said Ruth, ‘to every place where thou goest I will go.’ Said Naomi,’ We are commanded not to lodge with the Gentiles. Said Ruth, ‘Wheresoever thou lodgest, I will lodge.’ Said Naomi, ‘We are commanded to keep six hundred and thirteen precepts.’ Said Ruth, ‘What thy people keep, I will keep, as if they were my people from of old until now.’ Said Naomi, ‘We are commanded not to worship with a strange worship.’ Said Ruth, ‘Thy God shall Himself be my God.’ Said Naomi, ‘We have four kinds of capital punishment for criminals: stoning, burning, beheading, and hanging.’ Said Ruth, ‘In whatever way thou diest, I will die.’ Said Naomi, ‘We have a house of burial.’ Said Ruth, ‘And there will I be buried’ ” (Chaldee Paraphrast). So the Jewish expositors after the Targum (Lange).
Rth_1:18. When [and when] That she was steadfastly minded. Firmly resolved (Lange, Wright) that she strengthened herself (Wordsworth) with an oath (Bernard, Fuller). The verb means “to stiffen oneself firmly upon a thing” (Keil, Braden). She left speaking unto her. Ceased to dissuade her (Lange, Cox).
Rth_1:16-17
Theme.—SACRED MOMENTS AND SOLEMN VOWS
“Love’s holy flame for ever burneth;
From heaven it came, to heaven returneth:
Too oft on earth a troubled guest,
At times deceived, at times opprest,
It here is tried and purified;
But hath in heaven its perfect rest;
It soweth here in toil and care,
But the harvest-time of love is there.”—Southey.
And Ruth said, Entreat me not [be not against me] to leave thee, etc. Where thou diest, etc.
Ruth’s famous reply to Naomi’s dissuasive entreaties takes high rank among the sentences which the world will not willingly let die (Cox). Hard to say which is the more admirable,—Naomi in putting from her her sole comfort and stay, or Ruth, in leaving all that she had to become the stay and comfort of Naomi’s declining years (ibid). God has chosen to confer singular honours upon women throughout the sacred Scriptures (Kitto). As examples, Miriam, Deborah, Huldah, Anna, Mary, Lydia, and Dorcas may be mentioned. Ruth stands pre-eminent among them for the strength of her affections, and these have been the glory of woman always. Did ever the love of the human heart find a richer, sweeter expression than this? In the whole realm of literature where can they be equalled? They are absolutely matchless (Braden). The words become rhythmical and musical with the burden of love,—a love which solves all difficulties, and removes all obstacles. There are moments in life when the Godlike within us flashes forth, when we prove ourselves children of immortality; for we can face the ills of time, and look beyond them. Such a moment is this in the history of Ruth.
We have here,
I. The utterance of a pure, passionate, and personal affection—pure, because unselfish; passionate, because intensely in earnest; and personal, for love naturally centres in a person [seo on Rth_1:14, p. 60]. She sacrificed all the pleasures, all the friendships of her youth; all the hopes of better days in her own country, and she chooses banishment here, for Naomi’s sake, as John for Christ’s (Rev_1:9). Note (a) The Saviour demands a kindred sacrifice of His disciples (Luk_14:33). (b) The Christian’s Patmos his way to Paradise (Secker). “Now I begin to be a disciple,” said Ignatius on his way to martyrdom. “I weigh neither visible nor invisible things, so that I may gain Christ. (c) Adversity alike the test of sincerity and discipleship [cf. Luk_21:16-17; Luk_6:22].
Some translate, “Be not against me,” [that is, in urging me to leave thee.] Ruth evidently was greatly distressed and moved by what Naomi had just said. To a heart like hers the mere thought of separation was unbearable. See here then a mind fully persuaded. She weighs neither pains nor penalties, and obstacles only make the decision more plain, as the refining fire serves to make the purity of the gold more apparent. Note (a) They are against us who use reasons, and exhort us to turn back from well-doing (Bernard). Christ called Peter “Satan,” that is, adversary, when he gave Him counsel to do otherwise than His Father had appointed (ibid). (b) The godly have a desire not to be hindered in a good course. So it was with David when he had determined to meet Goliath. So Elisha, repeatedly urged, refused to leave Elijah. So Paul in his resolve to go onward to Jerusalem (Act_21:13-14). And so it must be always with the man of God. A holy boldness characterizes him; for the kingdom of heaven is to suffer violence, etc. (Mat_11:12).
We have here, then,
II. The expression of a choice made once and for ever. Not a wish merely, but a strong, deliberate purpose, formed amid much apparent opposition, and expressed with an impassioned invocation on the name of Jehovah. Out of the abundance of the heart the mouth speaks. Opposition only makes her the more steadfast; she strengthened herself with an oath [see Crit. and Exeg. Notes on Rth_1:18]. “God do so to me,” etc. The choice full [complete, wholehearted], unlimited, affectionate, determined, final (Belfrage). No reserve, no conditions. Her creed not an election of the heart only, or a preference of the intellect, but a practical adoption (Cumming).
Notice of this choice,
(1) That it was a choice made in youth. “I bless Thee, O God!” said Beza in his will, “for many things, but especially that I gave myself up to Thee at the early age of sixteen.” Ruth probably older than this, though there can be little doubt she came to Bethlehem early in life. [Boaz, when he first meets her, asks, “Whose damsel is this?” and calls her daughter, Rth_2:5-8.] Life opening before her, the future untried, so she gives herself to the God of Israel, and comes to take shelter under His wing. To the young, life is yet fresh and new—in their hands it is plastic and pliable. They have the experiment of living yet to begin, and they are interested as none beside can be, in learning how to begin it well (Binney). Note. Early piety is likely to be eminent piety. Why should not the powers of nature, in their first bloom and glory, adorn the kingdom of grace? (Dr. Watts.)
Notice,
(2) That it was a choice made for life and death. Made in a moment, but made for all the future. See in it therefore, not only the expression of the old love for Naomi, but of the new hope and the new life dawning within the heart of Ruth. They have been together in Moab, in darkness, bondage, and misery, why should they not be together in the land of promise? How beautiful when companionship outside the covenant of Israel ends and even leads to companionship within the fold of Christ! Mark of this choice, (a) It is to control all her actions, her goings and abidings. “Where thou goest,” etc. She takes Naomi for better or worse, for richer or poorer—makes no exception to any condition which may arise. So men must give themselves to Christ, as the disciples followed the Saviour. They were content with such lodgings as their Lord had for Himself (Macgowan).
Again, (b) It is to influence all her hopes. “Thy people shall be my people,” etc. Religion creates a firmer kinship than nature. Grace in the heart overleaps such petty boundaries as nationality. “Hereby,” says the inspired divine, “do we know that we have passed from death unto life, because we love the brethren.” Henceforward their hope is our hope, their lot our lot in time and in eternity.
So always. To us, to-day, there are two lands and two people. When we give ourselves to the Lord, we give ourselves to His people also. The love of Christ constrains us in this as in every other way. David’s delight was not in one saint, but in “the saints;” and they that love one godly person for godliness’ sake cannot but affect all the Lord’s flock (Bernard). Mark, the Christian is no recluse, the Church is not a nunnery. “Thy people;” it is companionship, society, the general assembly of the church of the firstborn (Cumming).
Once more, (c) It is to last as long as life itself. Ruth thinks only of the future as it is joined to Naomi’s, and in this she is the true type of the Christian convert. Death alone shall divide them; for death must divide all earthly friendships, at least, for awhile. “Where thou diest,” etc. How strong the affinity which holds out for life, stronger still that which is for life and death! Nay, more, she is willing to take the risk of dying first, and she will not so much as have her body taken back to Moab. “There will I be buried,” etc. Love alone strong as life itself, unquenchable and unchangeable, dare speak in language like this. And yet this is the only language Christ will listen to if we are to be His disciples. We are to hate father and mother for His sake; and if we love our own life, we shall lose it in loving Him. We take Him for life and for death, and the grave is not to separate us. Blessed compensation! To die the death of the righteous, to be buried with them, is to sleep in Jesus, to be with Christ, which is far better.
(3) That it was a choice made for God and eternity. Her nominal profession changed into an abiding principle (Braden). The climax here, “Thy God shall be my God.” This confession the key-stone of her vow (Lange). Not merely chosen because He was Naomi’s God (Lawson). No! And yet love to Naomi was the human spark kindling an altar flame to burn before God throughout the eternities. Mysterious truth, that we may be instruments of grace to our fellow-men! Friendship may lead upward to the love of God! Note, of this choice, in the last place, that (d) It is to decide the great question of her destiny. It places her within the Israel of God. It links her with the promises coming down from Abraham’s time and Adam’s. So it is “the seed of the woman,” this woman, is to bruise the serpent’s head. Happy choice! earnest of that day when men shall lay hold of the skirt of Him that is an Israelite indeed, saying, We will go with you; for we have heard that God is with you (Zec_8:23).
IMPROVEMENT.—
(1) The most painful part of religion comes first: God has provided “some better thing” further on (Morlais Jones). Poverty and misery awaited Ruth at first.
(2) Self-denial is the only way to share the Israelite’s hope.
(3) With the truly earnest spirit, spiritual affections will always have the victory over carnal persuasions.
(4) The love of goodness in men should lead to, and show itself finally in, the love of God Himself, the supreme good. “Thy God shall be my God,” the language of every truly believing heart to the Church of Christ. A natural man may choose deliverance from hell, but no man doth ever choose God and Christ, and the spiritual benefits Christ hath purchased, and the happiness of God’s people, till he is converted (President Edwards).
Tyng on this (condensed):—
Theme.—THE CHOICE OF YOUTH
Ruth’s faithful choice remains a permanent and everlasting pattern to all who hear the gospel in their youth.
I. It was an humble choice: nothing to offer but herself; no claim to present; fears she may be a burden and unwelcome. So when the Holy Spirit brings the soul to Jesus, she comes as a beggar. But in all her conscious unworthiness she chooses Christ as her portion and her Lord.
II. It was an affectionate choice: personal, tender. Can leave Moab without regret; can part with earthly friends, but she cannot leave Naomi. (Entreat, etc.) To such a choice the Saviour would lead us; not one of duty merely, or obligation, of fear or necessity. Not the mere remedy and recourse of disappointment and weariness; not the constrained denial of self, of appetite, and loved indulgence; not an involuntary, sorrowful relinquishment of a world that was loved as long as it bloomed, and has been forsaken only because it has faded. No. The world was never brighter. It is the perception of something infinitely more precious, the choice of the Saviour, etc. As freely as the falling drop mingles with the current, does the affectionate heart embrace and resolve to go with Him.
III. It was an entire choice—no hesitation. The contrasting claims of Moab were nothing. She made the exchange—the transfer of herself—freely, completely, and without reserve. So the true convert makes a complete surrender of herself to the Lord. Like Saul, “What wilt Thou have me to do?” None but Christ the language of her youthful heart.
IV. It was a determined choice: amazing dignity and firmness in her stand. Useless all attempts to lead her back to Moab. So in the history of early martyrdoms for Christ. “I am a Christian,” the gentle but firm reply to every solicitation to recant. An open, sincere, and determined choice of Christ leads us into a harbour of rest. So Paul: “None of these things move me” (Act_20:24).
V. It was an instant choice. Asked no time for consideration. She staggered not in unbelief, nor wavered amidst conflicting motives.
When Ruth’s faithful choice was thus made, she was allowed to go on her way in peace. The young convert’s sincerity was proved. There she stood, acknowledged, honoured, and accepted, as a chosen traveller for Immanuel’s land.
McCheyne on this:—
We should cleave to our converted friends. Follow those who follow Christ.
I. Their God is a precious God; sin pardoning, faithful.
II. Their people are a happy people.
III. They want you to go with them.
IV. If you do not go, there will be an eternal separation between you. How strange that two trees should grow so near—one to flower in Paradise, the other to be a firebrand in hell. Can you bear the thought of such a separation?
Ferris on this:—
I. A beautiful illustration of the influence of true affection.
II. An illustration of the character and feelings of the true convert.
III. One of the richest sources of parental joy.
IV. An encouragement to pious example and effort. Cox on this:—
Three points should be noted.
(1) That in these words Ruth meets every dissuasive plea of Naomi. Naomi had no home, no asylum to offer; and Ruth replies, “Where thou lodgest, I will lodge.” Naomi reminds her that she is going among an alien people, who worship another God; and Ruth replies, “Thy people shall be my people.” Naomi urges that there will be no brightness, no life in her life; and Ruth replies that she is content to die, so that she may share Naomi’s grave.
(2) That Ruth adopts Naomi’s God, as yet, purely from love of Naomi. And
(3) that she shows how instantly and entirely she adopts Naomi’s religion by sealing her vow with her Hebrew oath, and by calling on the God of the Hebrews, “Jehovah do so to me, and more also,” etc.
“Her vow has stamped itself on the very heart of the world; and that not because of the beauty of its form simply, though even in our English version it sounds like a sweet and noble music, but because it expresses in a worthy form, and once for all, the utter devotion of a genuine and self-conquering love. It is the spirit which informs and breathes through these melodious words that makes them so precious to us, and that also renders it impossible to utter any fitting comment on them. They shine most purely in their own light.”—Cox.
“Love is a giant—it heapeth mountains upon mountains, and thinks the pile but little: it is a mighty mystery, for it changes bitter into sweet; it calls death life. and life death; and it makes pain less painful than enjoyment.”—Spurgeon.
“Love here is surrounded by the other graces, and divides the honours with them; but they will have felt the warp of night and of darkness when it will shine luminous against the sky of eternity.”—Beecher.
“Love is a marvellous magician. Let the soul but feel its mighty touch, and you dare not prophesy the results. Men and women, commonplace enough in the ordinary affairs of life, become poets and heroes under the influence of its mysterious inspirations. The slowest tongue grows eloquent, timidity loses its fear, and is brave for all duty and sacrifice, and even death looks not terrible to the clear eyes of love.”—Braden.
“Love does not aim simply at the conscious good of the beloved object; it is not satisfied without perfect loyalty of heart; it aims at its own completeness.”—George Eliot.
“The love of Thee flows just as much
As that of ebbing self subsides;
Our hearts (their scantiness is such)
Bear not the conflict of two rival tides.”
Madame Guyon.
“Of all that human was or is,
Alone unchanging is Thy love,
Thy love to us, and ours to Thee,
Responsive turns to heaven above.
True as the needle to the pole,
True as the branches to the vine:
Oh blessed hope! if kept by Thee,
Amid these changes we are Thine.” B.
“After a little, when a man has fairly committed himself to a Christian life, many of those things which have been against him turn round, and are like winds in his sails to help him. The great thing is to begin—to begin honestly, to begin with the help of Christ and God—to begin. For this is one of those cases in which to begin is half the journey. And where a man is willing to say to his companion, or to some friend or Christian brother, ‘The time past suffices in which I have lived a worldly life, and I am going, by the grace of God, to begin to lay the foundations of a Christian life,’ in many and many cases the crisis is past. You may not have joy to-day, nor for weeks; but you are on the way toward it. It may not be conversion; but will stand ultimately connected with it.… When Peter was in prison, and he was aroused by an angel in the night, that touched his chains, and caused them to fall off. when first he opened his eyes, and beheld the angel, his rescue had begun. His rescue had begun before his chains fell, before the prison-door was thrown back, before he passed the keeper.”—Beecher.
“To follow Naomi was not simply to go with one whose piety was deep and true, and whose ability to teach the doctrines of a diviner faith might be measured by her character and her personal affection, but to go into a land of piety, where the service of God was publicly celebrated; where instruction might be received in the Divine law, and where everything around would tell of the worship of Jehovah. Who that has thought at all of the subtle influence of daily surroundings, or attempted to measure the effects of a moral atmosphere, that may be peculiar to the age in which he lives, docs not know what this would mean?”—M. Timson.
“I would not even ask a Hindoo to give up the religion that he has, so great is the sacrifice, unless I could supersede it by a more comforting, a more glorious religion, the religion of light and liberty, and life and truth.”—Dr. Cumming.
“The humble, meek, merciful, just, pious, and devout souls, are everywhere of one religion; and when death has taken off the mask, they will know one another, though the diverse liveries they wear here make them strangers.”—Penn.
“Our vows are cruel to ourselves, if they demand nothing but gentle zephyrs, and flowery fields, and calm repose, as the lot of our life; for these pleasant things often prove the most dangerous enemies to our nobler and dearer life.”—Leighton.
“Making thus the Lord my choice,
I have nothing more to choose,
But to listen to Thy voice,
And my will in Thine to lose:
Thus whatever may betide,
I shall safe and happy be;
Still content and satisfied,
Having all in having Thee.”
“Some men will follow Christ on certain conditions;—if He will not lead them through rough roads—if He will not enjoin them any painful tasks—if the sun and wind do not annoy them—if He will remit a part of His plan and order. But the true Christian, who has the spirit of Jesus, will say, as Ruth said to Naomi, ‘Whither thou goest, I will go,’ whatever difficulties and dangers may be in the way.”
“The upright in heart are like Ruth: whatsoever becometh of the gospel, they will be sharers with it in the same condition; be it affliction, or be it prosperity; be it comfort, or be it sorrow; be it fair weather, or be it foul; be it light, or be it darkness; they will take their lot with it.”—Caryl.
“See here the large extent of a saint’s love; it lasts till death: and no wonder; for it is not founded upon honour, beauty, or wealth, or any other sinister respect in the party beloved, which is subject to age or mutability, but only on the grace and piety in him; which foundation, because it always lasteth, that love which is built upon it is also perpetual.”—Fuller.
“Carnal affections cannot prevail over spiritual convictions. The sinner who is in earnest for salvation will be deaf to invitations to go back. The more he is solicited by them, the faster he will flee from them.”—Mason’s Notes on the Pilgrim’s Progress.
“A good companion, saith the Latin proverb, is pro viatico; I may add also, pro diversorio. Ruth, so be it she may enjoy Naomi’s gracious company, will be content with any lodging, though happily it may be no better than Jacob had. And yet we see how some had been discouraged even from the company of our Saviour, for fear of hard lodging. Witness the scribe, to whom our Saviour said, ‘The foxes have their holes,’ etc.”—Fuller.
“It has not in any age been common for the greatest of saints to have the softest beds and most comfortable lodgings; and yet, in every age, God has had His followers and witnesses, and the Church her unfeigned lovers.”—Maggowan.
“When those that we have formerly been conversant with are turning to God and to His people, their example ought to influence us. Their example should be looked upon as a call from God, to do as they have done. God, when He changes the heart of one, calls upon another, especially does He loudly call on those that have been their friends and acquaintances. We have been influenced by their example in evil, and shall we cease to follow them when they make the wisest choice that ever they made, and do the best thing that ever they did?”—President Edwards.
“In our narrative, the confession of Ruth, ‘Thy God is my God,’ is the highest stage of that devotion which she yields to Naomi for life. She has vowed that nothing shall separate her love from its object; for whatever could separate it would make it imperfect. But since the God of Israel is the true ground of all the love which she felt for her Israelitish friends, it follows that her confession of Him is the keystone of her vow. It is at the same time the true solution of the conflict into which persons who mutually loved each other had fallen. It rectifies the error committed by her husband when he took the Moabitish woman, notwithstanding her relation to the idol of Moab. The unity of the Spirit has been attained, which not only shows true love, but even in memory reconciles what was amiss in the past. For Naomi’s grief was so great, not only because she had lost her sons, but also because the daughters-in-law which she had must be given up, and she be left alone. And as love enforced the separation, so love also became the cord drawing to a yet closer union. If Naomi believed herself fallen out of the favour of God on Moab’s account, she could derive comfort from Ruth, who for her sake entered into the people of God.”—Lange.
“She was unchangeably resolved. So was that martyr who said, ‘The heavens will sooner fall than I will forsake my profession.’ I will follow the Lamb wheresoever He goeth. The hop in its growing windeth itself about the pole, and always followeth the course of the sun from east to west, so that it can by no means be drawn to the contrary, but chooseth rather to break than to yield.”—Trapp.
“I have oftentimes noted, when women receive the doctrine of the gospel, they are more fervent in faith, they hold it more stiff and fast than men do, as we see in the loving Magdalen, who was more hearty and bold than Peter.”—Luther.
“To her religion is no weak and drivelling fanaticism, but a life, a power, a heavenly glory.”—Wadsworth.
“Naomi had said, and there was a sifting emphasis in her words, ‘Thy sister has gone back unto her people and to her gods.’ Ruth says, ‘Thy people shall be my people, and thy God my God.’ ”—Price.
“O beautiful example,
For youthful minds to heed!
The good we do to others
Shall never miss its meed;
The love of those whose sorrows
We lighted shall be ours,
And o’er the path we walk in
That love shall scatter flowers.”
Bryant.
Rth_1:18
Theme.—STEADFAST-MINDEDNESS
“When all things have their trial, you shall find
Nothing is constant but a virtuous mind”—Shirley.
“I am constant as the northern star,
Of whose true, fixed, and resting quality
There is no fellow in the firmament.”—Shakespeare.
[And] when she saw that she was steadfastly minded to go with her, then she left speaking unto [ceased to dissuade] her.
Older expositors have imagined that Naomi’s efforts to persuade her daughters-in-law to return homeward were not altogether seriously meant … a dogmatic anachronism (Lange). The efforts to be looked upon as sincere, but limited in the direction the text points out; when she saw, etc. Only the omniscient God Himself can read the heart, and yet even He sees fit to try and to test His children. But mark, in a case like this, friendship can dissuade no longer, when love shows itself to be firmly resolved, “steadfastly minded.”
Note. After proof and trial made of their fidelity, we are to trust our brethren, without any further suspicion (Fuller). Not to try before we trust is want of wisdom; not to trust after we have tried is want of charity (ibid). Naomi the elder, yet she yielded (Braden).
Learn,
I. That steadfast-mindedness does much to bring trial itself to an end. The discipline of life has accomplished its purpose when it becomes plain and apparent that we are “fully persuaded.” Ephraim is fully persuaded to evil, and God says, “Let him alone.” Ruth is steadfastly minded towards good, and no further hindrances are to be placed in her way.
Note. (a) Deciding for ourselves, we help others to a decision; even those who love us and seek our best welfare. So, too, decision for Christ, and confession of Christ—the making it plain that we have chosen God’s people to be ours—will bring those to be with us who formerly may have seemed to be against us. (b) Many of the hindrances to our best and highest life are not meant permanently to hinder us. They are obstacles only for the moment placed in our way, that we may overcome them, and use them as stepping-stones to higher things: at their worst they are only intended to hold us back from entering the kingdom until we are “fully persuaded.” God wrestled with Jacob, with a desire to be conquered; so Naomi no doubt opposed Ruth, hoping and wishing that she herself might be foiled (Fuller). (c) Opposition will cease generally the moment it is plain that opposition is in vain. It is the wavering mind which invites persuasion, courts opposition; men spare their breath when they see that we are steadfastly minded, as the disciples at Cæsarea did with Paul (Act_21:14).
Learn,
II. That earnestness of character is the secret of perseverance and final success on the human side. “Hard pounding, gentlemen; but we will see who can pound the longest” (Wellington at Waterloo). The steadfast-minded are like the oak, deep-rooted, and so unmoved; like the iceberg in a swelling sea: the cause of its steadiness is its depth (Arnot). Lange and others translate “firmly resolved.” The one phrase points to the cause, the other to its effect. Note. With such to be fully persuaded is to be steadfast-minded. This steady earnestness of purpose is like the vital energy in the animal and vegetable creation, without which they would languish and die (Pilkington).
We have here the silvern side of the shield of truth illustrated, viz., that we continue in the heavenward course, just as Ruth went onward towards the earthly Canaan, because we are fully persuaded and so steadfast-minded. (cf. Hebrews 12) Said of the Patriarchs, “they were persuaded,” and that “if they had been mindful of that country from whence they came out,” like Ruth “they might have had opportunity to have returned.”
The other and golden side of truth also illustrated here. Mark, the influences came from Naomi, which bound Ruth to Naomi, the attractions drawing her onward to Canaan came from that other and better land. So, too, in spiritual things we “are persuaded,” but we are persuaded “of Him.” In all affection which is to be lasting there must be the influences which attract, as well as the mind and spirit capable of being attracted. Love and life are always influenced from without. We speak of an affection laying hold of us. And note, it is only the life anchored within the veil by faith, “hid with Christ in God,” which will bear without breaking the strain and stress of the storm.
So, too, Ruth was not without her own misgivings and realization of the weakness which is ours always. The Hebrew reads it “that she strengthened herself,” that being their phrase to express an oath (Fuller).
IMPROVEMENT.—
(1) Divine moment when a man can say that he is “fully persuaded.” Henceforward the problem of life may be looked upon as solved—the light that shone upon our path has become a fixed and guiding star.
(2.) A distinct step too, in all true progress, when others perceive our steadfast-mindedness to go onward. It is certain, my belief gains quite infinitely the moment I can convince another mind thereof (Carlyle).
(3.) As the gold is not known but by the touchstone, so is not any Christian till he be thoroughly tried (Topsell).
Bernard on this:—
I. The godly wise are wary in their admittance of others into their company, till they well know them.
II. Words with an oath, and actions agreeing sufficiently, may persuade us of the steadfastness of the heart, and the inward disposition of the mind of such as show themselves virtuous.
III. An oath is the strengthening of the mind of him that sweareth.
IV. There is no reason to make further trial, where an honest resolution is or may be well discerned.
LESSONS.—Learn
(1.) To try before we trust, and then to trust after sound trial.
(2.) Not to put to further trial than need is, lest we weaken faith, etc.
“When Constantine was chosen emperor, he found several Christians in office; and he issued an edict requiring them to renounce their faith, or quit their places. Most of them gave up their offices to preserve their conscience; but some cringed, and renounced Christianity. When the emperor had thus made full proof of their dispositions of character, he removed all who basely complied with his supposed wishes, and retained the others; saying that those who would desert or deny their Divine Master would desert him, and were not worthy of his confidence.”—Dic. of Illustrations.
“After supper, the dean having decanted a bottle of wine, poured what remained into a glass, and seeing it was muddy, presented it to Mr. Pilkington to drink it. ‘For,’ said he, ‘I always keep some poor person to drink the foul wine for me.’ Mr. Pilkington. entering into his humour, thanked him, and told him ‘he did not know the difference, but was glad to get a glass at any rate.’ ‘Why then,’ said the dean, ‘you shan’t, for I’ll drink it myself.’ ”—Sheridan’s Lift of Swift.
“The goldsmith must purify the dross and ore from the gold, but he must be wary lest he make waste of good metal, if over-curious in too often refining. We may search and sound the sincerity of our brethren; but after good experience made of their uprightness, we must take heed lest, by continual sifting and proving them, we offend a weak Christian. Christ tried the woman of Syrophœnicia first with silence, then with two sharp answers; at last, finding her to be sound, He dismissed her with granting her request, and commending of her faith. When He had said to Peter the third time ‘Lovest thou Me?’ He rested satisfied with Peter’s answer, and troubled him with no more questions.”—Fuller.
“As soldiers, when they have long besieged a city, with the loss of time, money, and men, being hopeless to take it, they even sound a retreat, and retire home without accomplishing their desire; so Naomi, perceiving that all her arguments which she used to conquer Ruth, like water in the smith’s forge cast on coals, did more intend [intensify] the heat of her constancy, gives over in my text.”—Fuller.
“The mind can never be steady, whilst it stands upon other’s feet, and till it be settled upon such grounds of assurances, that it will rather lead than follow; and can say with Joshua, whatsoever become of the world, ‘I and my house will serve the Lord.’ ”—Bishop Hall.
“There is all the difference in the world between firmness and obstinacy, though they are constantly confounded. Firmness is a conscientious adherence to what is held to be right after a careful examination of the reasons that can be given for the opposite course. Stubbornness is the tenacious maintenance of a position, whether it be right or wrong.”—Braden.
“Naomi teaches us that there is ‘a time to speak and a time to keep silence,’ a time to entreat and a time to refrain from entreating, a time to argue and a time to yield in the argument, a time even when parents should concede to the wishes of their children, though contrary to their own judgment.”—Braden.
“When our Saviour Christ had dealt with the Canaanitish woman about the like cause, seeing that silence would not answer her, nor denial satisfy her, nor the opprobrious word of dog dismay her, then He yielded to her desire, cured her daughter, and proclaimed her faith to be wonderful.”—Topsell.
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 v16where you stay
where you stay
"where you live"
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your people will be my people
Ruth is referring to Naomi's people, the Israelites. AT: "I will consider the people of your country as being my own people" or "I will consider your relatives as my own relatives" (See: Assumed Knowledge and Implicit Information)
Where you die, I will die
This refers to Ruth's desire to spend the rest of her life living in the same place and town as Naomi. (See: Idiom)
May Yahweh punish me, and even more, if
This refers to Ruth asking God to punish her if she does not do what she said like the english idiom "God forbid, if." (See: Idiom)
GEBible — Godless Engineer's Bible App
John Trapp 1656 · Public Domain On vv16–18 Rth 1:16 And Ruth said, Intreat me not to…
Rth 1:16 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:
Ver. 16. Intreat me not.] Or, Be not troublesome to me by thy dissuasions; hinder me not from bearing thee company. She was unchangeably resolved. So was that martyr {a} who said, The heavens shall sooner fall, than I will forsake my profession. I will follow the Lamb wheresoever he goeth. The hop in its growing windeth itself about the pole, and always followeth the course of the sun from east to west, so that it can by no means be drawn to the contrary, but chooseth rather to break than yield.
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{a} John Ardely.
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 v16 I renounce those idols which my sister hath returned…
I renounce those idols which my sister hath returned to, and I wilt worship no other God but thine, who is indeed the only true God.
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 vv16–18 And Ruth said, entreat me not to leave thee,…
And Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or "do not meet me", or "be against me" (h); do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest:
for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more:
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and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air:
thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest:
and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances.
(h) "ne occurras mihi", Vatablus, Rambachius; "ne obstes me", Tigurine version; "ne adverseris mihi", V. L. Drusius; so Junius & Tremellius, Piscator.
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 v17 There will I be buried - Not desiring to…
There will I be buried - Not desiring to have so much as her dead body carried back into the land of Moab: but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and remaining together forver. 18. Left speaking unto her - See the power of resolution! Those who are half- resolved, are like a door a-jar, which invites a thief. But resolution shuts and bolts he door, and then the devil flees from us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–17 Verse 16. And Ruth said] A more perfect surrender…
Verse 16. And Ruth said] A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive.
The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: "And Ruth said, Entreat me not to leave thee," for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, "Whither thou goest, I will go." And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, "Where thou lodgest, I will lodge." And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, "Thy God shall be my God." Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, "In whatsoever manner thou diest, I will die." Naomi said, We have a house of burial. Ruth answered, "And there will I be buried."
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It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This verse is famous among those who strive to divine by the Bible. I should relate the particulars, but am afraid they might lead to a continuance of the practice. In my youth I have seen it done, and was then terrified.
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 vv16, 18 Rth 1:16-17. Entreat me not to leave thee —…
Rth 1:16-17. Entreat me not to leave thee — For all thy entreaties cannot shake that resolution which thy instructions, formerly given, have wrought in me. Whither thou goest, I will go — Though to a country I never saw, which I have been taught to despise, and far distant from my own country. Where thou lodgest, I will lodge — Though it be in a cottage; nay, though it be no better a lodging than Jacob had when he put the stones for his pillow. Thy people shall be my people — For, judging from what I have seen in thee, I conclude they must be a wise and understanding people, and I shall think myself happy if I may be reckoned one of them, may be associated with them, and conformed to them. And thy God shall be my God — Farewell to Chemosh and all the gods of Moab, which are vanities and lies. I will adore the God of Israel, the only living and true God; will trust in him alone, will love and serve him alone, and in every thing be commanded and ruled by him. Where thou diest will I die — In the same place, in token of my dying in the same spirit. Let me die the death of the righteous Naomi, and let my last end be like hers! And there will I be buried — Not desiring to have so much as my dead body carried back to the country of Moab, in token of any remaining regard for it. But I will be buried in the same grave with thee, and my bones shall lie by thine, that, as we have joined souls, our dust may be mingled, and we may rise together, and remain together for ever. Happy Naomi, though deprived of her husband and her sons, that has such a daughter-in-law to comfort her in her widowhood and amidst her bereavements! And happy Ruth, who has profited so much by the instructions of her mother-in-law, and who has so fully imbibed the genuine principles and spirit of the true religion! Surely she was a glorious instance of the grace of God inclining the soul to a resolute choice of the good part. The Lord do so to me, and more also — An ancient form this of imprecation, by which Ruth confirms, with a solemn oath, her resolution to adhere to Naomi till death. She knew that death would part them for a time, but was resolved that nothing else should; not any kindness from her own family and people, nor any hope of preferment among them; nor any unkindness from Israel, nor the fear of poverty and disgrace among them. No; I will never leave thee.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v17 The Lord do so and so, &c. A form…
The Lord do so and so, &c. A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said. (Challoner) --- It is not certain that they expressed what particular evils. (Calmet) --- They might be willing to undergo any punishment, if they should transgress. (Haydock) --- The pagans used a similar form of imprecation, 3 Kings xix., and 4 Kings xx. 10. (Calmet)
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 vv16–17 16. Entreat me not to leave thee — Nothing…
16. Entreat me not to leave thee — Nothing in all the range of literature can surpass the beauty and tenderness of Ruth’s reply to Naomi, contained in this and the following verse. The Chaldee Paraphrase puts the passage in the following form: “And Ruth said, Entreat me not to leave and return from following after thee, for I desire to become a proselyte. Said Naomi, We are commanded to observe the Sabbath and good days, in not travelling more than two thousand cubits. Said Ruth, To every place whither thou goest I will go. Said Naomi, We are commanded not to lodge with the Gentiles. Said Ruth, Wheresoever thou lodgest I will lodge. Said Naomi, We are commanded to keep six hundred and thirteen precepts.
Said Ruth, What thy people keep I will keep, as if they were my people from of old until now. Said Naomi, We are commanded not to worship with a strange worship. Said Ruth, Thy God shall himself be my God. Said Naomi, We have four kinds of capital punishment for criminals: stoning, burning, beheading, and hanging. Said Ruth, In whatever way thou diest I will die. Said Naomi, We have a house of burial. Said Ruth, And there will I be buried.” Blessed are the human ties that lead us to God and heaven!
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 v17 17. will I die … be buried] According to…
17. will I die … be buried] According to ancient thought union in life meant union in death and in the grave; the members of a family had a common burying-place, Gen_47:30; Gen_49:29. In the underworld they lived together, as families and by nations; cf. the expression ‘he was gathered to his people,’ i.e. his fellow tribesmen, and see Eze_32:17-32.
the Lord do so to me, and more also] Jehovah has already become the God of Ruth, and she uses the name of Israel’s God in a solemn imprecation, which occurs only here and in the books of Samuel and Kings. When heathen utter this oath, Elohim is used instead of Jehovah, and the verbs are plural, 1Ki_19:2; 1Ki_20:10. Lit. the phrase here runs ‘Jehovah do so to me, and more also—(only) death shall separate me from thee’; the substance of the oath is an assertion, not a negation; similarly 1Sa_14:44; 1Sa_20:13, 1Ki_2:23 etc. in the Hebr.
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 vv16–17 (16) Intreat me not.—Ruth’s nobleness is proof against all.…
(16) Intreat me not.—Ruth’s nobleness is proof against all. The intensity of her feeling comes out all the more strongly now that she pleads alone: “I will undertake with thee the toilsome journey, I will lodge with thee however hardly, I will venture among a strange people, and will worship a new god.”
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 vv16–18 And Ruth said, Insist not on me forsaking thee:…
And Ruth said, Insist not on me forsaking thee: for whither thou goest, I will go. Ruth"s mind was made up. Her heart would not be wrenched away from her mother-in-law. The length of the journey, its dangers, and the inevitable fatigue accompanying it, moved not, by so much as a jot, her resolution. Had not her mother-in-law the same distance to travel, the same fatigue to endure, the same perils to encounter? Might not the aged traveler, moreover, derive some assistance and cheer from the company of a young, ready-handed, and willing-hearted companion? She was resolved. Nothing on earth would separate them. Wheresoever thou lodgest, I will lodge. A better version than Luther"s, "Where thou stayest, I will stay" (wo du bleibest, da bleibe ich auch). The reference is not to the ultimate destination, but to the nightly halts, Wl is the verb employed; and it is rendered "to tarry all night" in Gen_24:54 Gen_28:11 Gen_31:54 Jud_1:19:6, etc. It is the Latin pernoetare and the German ubernachten, the former being the rendering of the Vulgate, and the latter the translation in the Berlenburger Bibel. Thy people (is) my people, and thy God my God. There being no verb in the original, it is well to supply the simplest copula. Ruth claims, as it were, Naomi"s people and Naomi"s God as her own already.
HOMILIES BY J.R. THOMSON Vers. 16-18. Constancy.
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For simple pathos and unstudied eloquence, this language is unsurpassed. "One touch of nature makes the whole world kin." Here is the fervent outpouring of a true heart. Love and resolution are at their height. Thousands of human souls have expressed their mutual attachment in these words. They are not words of extravagance or of passion, but of feeling, of principle, of a fixed and changeless mind. Constancy must be admired, even by the inconstant.
I THERE WERE INFLUENCES OPPOSED TO RUTH"S CONSTANCY.
1. Early associations and friendships would have tied her to Moab.
2. The entreaty of Naomi that she would return set her perfectly free to do so, if she had been disposed.
3. The example of her sister-in-law, Orpah, could not but have some weight. Orpah had been, like Ruth, kind alike to the living and the dead, yet she wept, kissed her mother-in-law, and returned.
4. The religion of her childhood could scarcely have been without attractions for her. Could she leave the temples, the deities, the observances of her earliest days behind?
II THERE WERE MANIFESTATIONS OF PIOUS CONSTANCY IN RUTH"S RESOLVES.
1. She would go with Naomi, though by an unknown route.
2. She would dwell with Naomi, though in an unknown home.
3. She would die with Naomi, though to be buried in an unknown grave.
III THERE WAS A RELIGIOUS FOUNDATION FOR RUTH"S CONSTANCY.
1. Apparent from the resolution people shall be my people, and thy God my God.
2. Apparent from the adjuration she employed Lord do so," etc.
IV THE TRIUMPH AND RECOMPENSE OF RUTH"S CONSTANCY.
1. Her fidelity and devotion were reciprocated by Naomi.
2. In the providence of God Ruth was rewarded by an honorable position and a happy life. T.
HOMILIES BY W.M. STATHAM Vers. 16, 17. "Entreat me not to leave thee.
A mother and a daughter-in-law are to go together. The daughter wishes it, and petitions with most eloquent ardor that it shall be so. A mother-in-law is sometimes alas, too often the subject of criticism and satire. It is a difficult position to fill, and many bitterly unkind and untrue caricatures have been made upon the relationship. In this case Naomi had made herself beloved by both Orpah and Ruth, and it was only through Naomi"s words, "Turn again," that Orpah went back; for they had both said, "Surely we will return with thee unto thy people." Ruth, however, remained firm, and her fidelity has made these words quickening to many undecided souls.
I ENTREATY MAY PROVE TOO EARNEST. "Entreat me not." It is the language of a heart that feels what limits there are to the power of resistance within us. Test may turn in unwise hands into overpowering temptation. Naomi knew where to stop, and Ruth remains to us a picture of heroic devotion. Orpah failed in courage, but was not destitute of affection, for her farewell is accompanied with a kiss of love. In her character we see impulse without strength. But "Ruth clave unto her." And it was no light sacrifice to leave fatherland and home. We can hardly call the test at first a religious one, for it is evident that Ruth"s love for her mother-in-law was the immediate occasion of her cleaving to her, and leaving the Moabitish gods. In time, doubtless, her nominal faith turned into a living heritage.
II LOVE CREATES THE FINEST ELOQUENCE. There is no utterance in the Old Testament more pathetic and melodious than these words. They are idyllic in their eloquence. There is nothing stilted or artificial in them, and they have in them a rhythm of melody which is more beautiful than a mere rhyme of words. Courage and sacrifice, love and devotion, breathe all through them. They condense too all that is prophetic of coming experience the lodging and the loneliness, the weary pilgrimage and the grave in a foreign land. The mind cannot frame sentences like these without the glow of a sincere and sacrificial heart. We feel as we read them what grandeur there is in human nature when love evokes all its depth of power. It is not a skilful touch that can do this, but a soul alive to the calls of love and duty.
III NO TRUE LIFE WAS EVER LIVED IN VAIN. It was what Naomi had been to her, what she was in herself, that made this sacrifice possible. Love creates love. The charm of friendship may be merely intellectual, and then, after the feast of reason, all is" over. But Naomi"s character was rooted in religion. She did not carry the mere roll of the prophets in her hand; she carried the spirit of the Holy Book in her heart. Ruth had never been in synagogue or temple; she had listened to no Rabbi, and never sat at the feet of the doctors; but as "the earliest piety is mother"s love," so the character of a true mother is a stem around which the tendrils of the young heart climb to the mother"s God. None of us liveth to himself. And so from the flower of piety, the seed drops into other hearts, and brings forth fruit after many days. W.M.S.
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 vv16, 18 Ruth said, Intreat me not to leave thee, or…
Rth_1:16-17
Ruth said, Intreat me not to leave thee, or to return.
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Ruth and Naomi
I. Every person is tested. Sooner or later, but certainly. The tests will vary in severity with the cases. In every case they will be conclusive, determining the genuineness of the life professed. They cannot be evaded. If one is for Christ, he will continue with Him. The test of God cannot be too severe. The true follower cannot be driven away. To the strongest appeals he replies: Lord, to whom shall I go?
II. When tested, an Orpah will go back. Why should she leave so much for so little? Naomi was only her mother-in-law. There was her own mother standing and beckoning in the doorway of the old home. She was not only leaving home and country, she was leaving her God. With much depth of feeling, there was not depth enough to bind her heart.
III. A ruth, when tested, goes on. What is the difference between her and Orpah, leading to this different conduct?
1. Her devotion to Naomi. She was less impulsive, perhaps, than her sister, but hers was a love which bore testing. The Greeks and Latins, among their fine discriminations, distinguished between the emotional love of feeling and the intelligent love of choice. Orpahs love was the former; that of Ruth was the love of choice. It grew out of careful reflection. It was a deep, undying attachment.
2. The religious foundation of her conduct. This is a trait, if not wholly wanting in her sister, too weak for any mention--a trait beside which Ruths exceeding love is wholly secondary. Ruth had chosen her mothers God.
3. Her resolute exercise of will. She was moved by Naomis appeals. She thought anew of what she was leaving. She heard tender voices calling her, of the living, of the dead: Come back, come back. Her heart began to yield. When Orpah returned, she could scarcely resist the impulse to go with her. Then she strengthened herself. She summoned her soul. She put forth a supreme exercise of will.
IV. Ruth received her reward. She became an ancestress of the worlds Redeemer. (Sermons by the Monday Club.)
Ruths choice
All the elements of a true choice of God are here described.
1. It involves the surrender of a false belief. This quiet scene may be placed beside that on Carmel. Ruths decision is mightier in its gentleness than Israels in its terror. In manner the two are as unlike as the dawn to the earthquake; in results as the clear ray of a planet to the flash of a meteor. In essence they are the same. Our false god has no repulsive name, such as Baal or Chemosh; its real title is self, its worship sin, its wages death. It must be surrendered.
2. True choice of God involves sacrifice. To start out with Naomi meant not pleasantness, but bitterness. Ruth followed, as she thought, to loneliness, homelessness, perpetual widowhood; against the desire of those she left, without the wish of those to whom she was going; ready to work, to beg, to die if need be, for the one who stood to her as representing God. To-day, Canaan in the Church welcomes even Moab to its circle. Earthly advantages are largely on its side. But a cross seems to wait somewhere in the way, if only that sore surrender of pride and pleasure and will which prompt the souls real refusal.
3. God sends help to a right choice. Providences both of joy and of sorrow; attractions and repulsions of heart; subtle influences of companionship; favour and famine; marriage and mourning; our life is one long plea for Him.
4. A decision is forced. Somewhere in the way comes a test. On either side example, desire, promise; we must hold to the one and forsake the other.
5. Right decision has its great rewards. What Ruth feared proved only unsuspected blessings. Losing her life, she found it. Bishop Hall exclaims: Oh, the sure and beautiful payment of the Almighty! Who ever forsook the Moab of this world for the true Israel, and did not at length rejoice in the change? (Charles M. Southgate.)
Conduct of Orpah and Ruth contrasted
It is the difference between feeling and principle in religion, between emotion and consecration, kissing and cleaving.
I. Emotion has its large appointed place in life. It is the colour and fragrance of the souls world. It gives both impulse and reward to action. Emotion has great play in religion. God appeals to it. The character of God is so presented as to excite our emotions. We tremble at His awfulness, adore His greatness. The story of Christs life and death has power to move us beyond all else. The insensible heart is usually a selfish heart. But--
II. Emotion will not take the place of consecration. Here distinguish between sensuous and spiritual impressions. There is a peace, a rapture, which the Spirit breathes into the believing soul, the promised manifestation of Christ to him that hath My commandments and keepeth them. This is the reward of obedience, not its substitute; is not of nature, but of grace. No degree of feeling about religious things is religion. Natural fondness toward God, as toward parents, may be the mere delight of an emotional nature, a snare to the soul and an affront to Him. What joy to Christ that eyes which overflow for a novel or a play should moisten at the story of Calvary? There is need of searchings of heart and stings of conscience in unsuspected places. Orpah and Ruth feel alike, love alike, but part for ever at the test of following.
III. The true office of emotion is to draw to consecration. Feeling is for the sake of following. The Church has still no realm of mightier influence than a consecrated home. The heaviest condemnation of many in the day of judgment will be that they resisted the influences and withstood the prayers of a godly home.
IV. Choosing God is proved by choosing, Gods people. The world estimates our relation to Christ by our relation to His followers. Yet it often seems as if men must be twice converted, first to Christ, and again to His Church. Do not let this womans devotion shame us. She gave up, literally, all her world for God. True devotion to Christ turns to His Church with Ruths matchless consecration. (Charles M. Southgate.)
Ruth; or, decision for God
1. An impulsive religion is not always real religion; nay, is very often the reverse. Better, far better, to be quiet and undemonstrative like Ruth, and to have the root of the matter in us, than to be impulsive and demonstrative like Orpah, and in the hour of trial to fail. A straw will show in what direction the stream is flowing. Ask yourself, How do I act in little things? Is self habitually postponed to God? And this because the Lord is my joy?
2. The importance of (nay, the necessity for) an entire surrender of ourselves to God, if we would be Christians indeed. Let us ask ourselves, Is it thus with me and the Saviour? Have I thus taken Christ to be mine? Do I thus cleave to Him? Is He supreme in my affections?
3. The choice which we have been considering must be made with the full determination to abide by it, come weal or come woe, for ever. (Aubrey C. Price, B. A.)
Ruths trial and decision
It must have been a severe trial to Ruths constancy when she beheld her sister-in-law, who had probably been the companion of her youth and the friend of her early widowhood, turning away back to Moab and its idol-gods and leaving her alone with Naomi; for we are greatly influenced for good or for evil by sympathy and numbers. And had her steadfastness now depended on her human relations and affections alone, and had her heart not stricken down and rooted itself in something that was Divine, she would in all likelihood have returned after her sister-in-law. When one flower in a garden is pulled up, it loosens the hold of all the other flowers near it, unless they are much more deeply rooted. And Naomis words seemed to give a voice to this temptation: Behold, thy sister-in-law has gone back unto her people, and unto her gods: return thou after thy sister-in-law. This was like giving an increased momentum to the stroke, or feathering the arrow and driving it to its mark. But let us not misunderstand the venerable woman in her yearning interest and disguised love. There was a hidden harmony between her treatment of Ruth and the rule to deal gently with young converts as you would do with the early spring blossom or with the new-born child. But she dreaded a choice made from mere temporary impulse or secondary motives. The cable that is to connect the ship with the anchor needs to be tested in every strand or link. One weak point makes all weak, and may be the occasion of death to thousands. Suppose Ruth to go on to Bethlehem-judah, to be brought face to face with the stern realities of penury, and then to regret her choice and to steal away back to Moab, would not the most sacred interests suffer the most? Here, then, was her valley of decision. Naomi had anticipated the maxim, Try before you trust; but she was equally ready to obey the other part of it, Trust after you have tried. (A. Thomson, D. D.)
Whither thou goest, I will go; . . . thy people shall be my people, and thy God my God.
Ruth: Mind, its purposes and powers
1. That private families are as much under the providence of God as the houses of kings.
2. That whilst religion does not secure from the ordinary trials of life, it does secure their being overruled for good.
3. That a devout committal of our being to God in His providence will never fail of its reward. In the text we have--
I. A deliberate resolution for the true.
1. The true in society.
2. The true in worship.
II. A social influence for the true.
1. Naomi represented her country, and her people, and her God, to Ruth.
2. The representation which Naomi gave was most attractive.
(1) Every mans conduct is a reflection both of his companions and his God.
(2) Heathens are able to identify our companions and our God.
(3) We may give such a view of both as will draw them into our circle.
III. An invincible energy for the time.
1. This force triumphed over all old associations.
2. This force overcame all the pleadings of Naomi.
3. This force changed her social condition and her destiny.
Away with the dogma that man is the creature of circumstances! The soul is a mariner that can so pilot her barque as to make the most hostile winds waft her to the shores on which her heart is set. She is an eagle that can rise above the darkest thundercloud of circumstances, and bask in sunlight, whilst that cloud spends itself in wild tempests beneath her buoyant wing. (Homilist.)
Ruths decision
I. The circumstances of her decision.
II. The extent of her decision. It comprehends the sum of all her actions, and reaches to the utmost limit of her existence. Profession without principle is nothing.
III. The felicity of her decision. There is no substantial happiness apart from real religion. Application:
1. Are we Christians? Then we have each a soul to save--a God to serve.
2. Are we yet undecided? Ruth is our pattern.
3. Are we indifferent? Then we resemble Orpah, Ruths sister-in-law. (F. Ellaby, B. A.)
The faithful choice
1. It was an humble choice. She has nothing to offer but herself. She affects not to bring anything which can make her of any worth. She pleads only for permission to be to Naomi in her future life all that affection and fidelity can make her. She has nothing else to offer. It matters not in what condition of life the child of earth was born, when the Holy Spirit brings her heart to Jesus she comes as a beggar. Parents and sisters may say she has been always the light and comfort of the household. They are ready to think she has never sinned. And yet she feels the burden of guilt, and weeps, and prays over the remembrance of her foolish, wasted life. The preciousness of the faithful saying, that Jesus came into the world to save sinners, is her only comfort. The assurance that the Son of Man has come to seek and to save that which was lost is her single encouragement and support.
2. It was an affectionate choice. Her heart is with Naomi. Her desires all reach forward to the land to which Naomi journeys, and thither, on whatever terms, she must and she will go. It is just such a choice to which the Saviour would lead you all. My daughter, give Me thy heart, is His tender appeal to you. And our youthful, spiritual traveller freely and affectionately responds, I give my heart to Thee; Thy face will I seek; hide not Thy face from me. Her choice is of the Saviour, because she really loves Him. Infinite attractions are gathered around Him. His service seems to her all that she can desire.
3. Ruths choice was an entire one. There was no hesitation in her mind about the decision she should make. She manifested no remaining love for Moab, and no lingering desire to carry something of Moab with her. And it was this entire choice which made the happiness of her future course. She made the exchange, the transfer of herself, freely, completely, and without reserve. And there was nothing left to turn her back to Moab in her possible experience hereafter. When the choice of a Saviour is thus entire, how completely it opens the way for future duty! How it settles all future discussions and difficulties with a single decision! The secret of happiness in religion is just here. Making it the entire, single choice of the heart. The troubles and difficulties in the Saviours service habitually arise from the vain attempt to serve two masters.
4. Ruths choice was a determined choice. Lovely and gentle as she appears, and humbly and affectionately as she pleads, there was amazing dignity and firmness in her stand. Some of the most triumphant and remarkable deaths in the history of early martyrdom for Christ are of young and tender virgins who calmly and boldly endured every conceivable torture without a moments faltering. I am a Christian, was their gentle but firm reply to every solicitation to recant, until, worn out with suffering, they departed to be with Christ. You may never be called to the same sorrows. But you will be always summoned to the same decision. Jesus will always require from you the same unshrinking, determined choice.
5. Ruths choice was an instant choice. She asked no time for consideration. Her mind was made up. Her decision was settled. She staggered not in unbelief, nor wavered amidst conflicting motives. Why should we ever hesitate a moment in our acceptance of the Saviours offers? Surely when the Lord sets before us life and death, a blessing and a curse, and bids us choose for ourselves which we will have, we require no time for consideration. It has become a mere question of personal voluntary choice. This can never be settled but by our own personal decision and act. If it is to be settled, it must be finally, in a single moment of time. Why should that moment be delayed? Why should that frank and affectionate choice be postponed? Make an instant choice. Say, When Thou sayest, Seek ye My face, my heart replies, Thy face, Lord, will I seek. Why should any of you hesitate? All the arguments of truth, of interest, of duty, of happiness, are on one side. (S. H. Tyng, D. D.)
The noble choice
Five choices Ruth made, and five choices must we all make if we ever want to get to heaven.
1. In the first place, if we want to become Christians, we must, like Ruth in the text, choose the Christians God--a loving God; a sympathetic God; a great hearted God; an all-encompassing God; a God who flings Himself on this world in a very abandonment of everlasting affection.
2. Again, if we want to be Christians, like Ruth in the text we must take the Christians path. Where thou goest, I will go, cried out the beautiful Moabitess to Naomi. Dangerous promise that. There were deserts to be crossed. There were jackals that came down through the wilderness. There were bandits. There was the Dead Sea. Naomi says Ruth, you must go back. You are too delicate to take this journey. You will give out in the first five miles. You have not the physical stamina, or the moral courage, to go with me. Ruth responds: Mother, I am going, anyhow. If I stay in this land I will be overborne of the idolaters; if I go along with you I shall serve God. Give me that bundle. Let me carry it. I am going with you, mother, anyhow.
3. Again, if we want to become Christians, like Ruth in the text we must choose the Christians habitation. Where thou lodgest, will I lodge, cried Ruth to Naomi. She knew that wherever Naomi stopped, whether it were hovel or mansion, there would be a Christian home; and she wanted to be in it.
4. If we want to become Christians, like Ruth in the text we must choose Christian associations. Thy people shall be my people! cried out Ruth to Naomi. Oh, ye unconverted people, I know not how you can stand it down in that moping, saturnine worldly association. Come up into the sunlight of Christian society--those people for whom all things are working right now, and will work right for ever. I tell you that the sweetest japonicas grow in the Lords garden; that the largest grapes are from the vineyards of Canaan; that the most sparkling floods break forth from the Rock of Ages. Do not too much pity this Ruth of my text; for she is going to become joint-owner of the great harvest-fields of Boaz.
5. Once more, if we want to become Christians, we must, like Ruth in the text, choose the Christians death and burial. She exclaimed: Where thou diest will I die, and there will I be buried. I think we all, when leaving this world, would like to be surrounded by Christian influences. You would not like to have your dying pillow surrounded by caricaturists, and punsters, and wine-bibbers. How would you like to have John Leech come with his London pictorials, and Christopher North with his loose fun, and Tom Hood with his rhyming jokes, when you are dying? No, no! What we want is radiation in the last moment. Yes; Christian people on either side the bed, and Christian people at the foot of the bed, and Christian people to close my eyes, and Christian people to carry me out, and Christian people to look after those whom I leave behind, and Christian people to remember me a little while after I am gone. (T. De Witt Talmage.)
Trueheartedness and the tests of true-heartedness
I. I observe that the conduct of Ruth assures us that there is such a thing as true-heartedness, and thus teaches a lesson of trust in humanity. It reveals certain elements in humanity that are reliable. Much heartlessness, much frivolity and sin, will a wise and good man find as he goes about in the world, much to dissipate the rosy credulousness of his youth, and to sadden his philanthropy; but, on the other hand, something of his faith will be justified, and he will learn that, after all, there are elements in human nature worthy of our trust and our love. As the chemist finds some admixture in what seemed to be a simple element, so, doubtless, at the bottom of the purest heart lurks some particle of self, some ingredient of our earthly composition. And if one is disposed to turn a magnifying-glass upon this, it will appear enormous; if he beholds it through the lens of a sad or a foul experience, it will look grimy or distorted; or, if with nothing more than his naked eye he has a mind to notice only the evil that exists among men, he can see plenty of it, and it will look badly enough. But it is an equally correct theory of human nature, and a much more agreeable one, which admits the conviction of some moral loyalty, extant even in the obscurest places, and maintained under all trials.
II. But, having thus vindicated human nature as to the fact of true-heartedness, let us proceed to consider its tests. By what signs or expressions may we be assured of its presence? I reply that the very words of the text, the very ideas to which Ruth referred, afford a sufficient indication of these tests. For consider what these ideas, expressed in the language of Ruth, really are. They are the ideas of home, country, God, and the end of our mortal life. And are there any ideas more vital than these? Surely, if one cherishes any sacred and true thoughts at all, they must cluster around these things.
1. Home, that has sheltered and nourished you, that encloses your most secret life, that claims the first flow of your affections and their last throb.
2. Country, that organism which links your individual being to a public interest, that gives you a share in history, a pride in great names, an influence in world-wide issues, and, as a second home, inspires you with a more comprehensive loyalty.
3. The grave, which bounds all earthly action, and limits every earthly condition, that realm where distinctions of home and country melt away, the bed where all must lie, the relentless crucible in which rags and splendour alike dissolve, the gateway to a stupendous mystery.
4. And God, the Infinite Being to whom the instincts of our souls respond, to whom in our highest consciousness we aspire, the Source and the Interpretation of all existence, the Light that comprehends our darkness, the Strength that sustains our weakness, the Presence to which in our guilt and our adoration we lift our cry, the Nature in which we live and move and have our being--these are great realities; and it appears to me that the words of Ruth are so eloquent, and her devotion seems so great, because of the greatness of the things she spoke of. Indeed, does not this ground of thought and action constitute a grand distinction of our humanity? If in many points man is closely linked to the brute, is he not largely separated by his thoughts concerning these things, and by his action upon them? Ascribe to the animal such affections, such faculties, such power of reasoning, as we may and as we must, surely no one will claim for him such conceptions as man entertains concerning home and country and God and the limitations of his earthly lot. These are manifestations of human nature which project beyond the sphere of mere animal life, and indicate a larger scope of being. They are marks of immortality. Start with any one of these ideas, and see to what it leads. For instance, the relationships of home--is there not an argument for immortality in these? Or start from the idea of country, and is not the same conclusion unfolded? The duties, the achievements, the historical problems, that pertain to nationality, do not they suggest it? And he upon whose mind dawns some apprehension of the Infinite, he who feels assured that he holds communion with the Eternal Spirit, and presses forward towards that perfect excellence, never completely to attain, but always capable of larger attainment--surely in essence he must be imperishable. And the grave itself, dark and silent as it is, to such a conscious soul cannot seem the final barrier of existence, but only the suggestive portal of new achievements. If, then, these great realities, of which Ruth spoke, are associated with all that is deepest and noblest in our humanity, he who proves faithful to even one of these ideas, who holds it as a sacred conviction, and cherishes it with a pure love, has in him the core of true-heartedness, the ground of a principle, and a possibility in which we may trust. And permit me to add that these tests are personal and practical, tests by which we may try not so much the trueheartedness of others, for which we may have very little function, but by which each may try his own. A man can hardly ask himself a more practical question than this: What are my thoughts, and what is my conduct, respecting home, country, God, and the limitations of my mortal life?
III. I remark, finally, that these four ideas are not only the tests of personal true-heartedness--they also reveal the great bond of our common humanity. That which is common to men abides in the hearts of men, is linked with the great facts expressed in the text. They thus indicate the natural ground of human unity. And upon these ideas it is the tendency of Christianity to develop a still nobler unity. (E. H. Chapin, D. D.)
A good resolution
I. A resolution to pursue the journey to heaven.
1. It is a narrow way.
2. It sometimes proves a way of affliction.
3. It is nevertheless a very pleasant way.
II. A resolution to be satisfied with spiritual entertainments.
1. The Christian finds a sweet entertainment in communion with his God--in praising Him, which is one of the most delightful exercises of the mind; and in prayer, which is so necessary for the renewing of his spiritual strength.
2. In the Word of God he finds a delightful repast. He is made wise unto salvation.
3. In the conversation of his fellow Christians, the believer finds delightful refreshing.
4. The believer finds also times of refreshing from the presence of the Lord when he takes up his abode in the house of God. He experiences the truth of the promise, they that wait upon the Lord shall renew their strength.
III. A resolution to cast in the lot with the people of God. Before you make a resolution so to do, count the cost, and consider the nature of the step which you propose to take.
1. The people of God have generally been a persecuted people.
2. The people of God are an afflicted people.
3. The people of God are a holy people.
4. We have said that the people of God are a persecuted and an afflicted people, but they are nevertheless a people of the best prospects, so that they are truly wise, and consult their own best interests, who cast in their lot among them.
IV. A resolution to choose the service of God. When a sinner is truly converted from his sin he cleaves unto the Lord with purpose of heart. Thy God shall be my God, is the resolution which he expresses to the Church of Christ; and in doing so--
1. He resolves to cast away his idols.
2. He who makes this resolution receives God in Christ as his God--God in the person of the Mediator.
3. He who chooses God for his God resolves to devote himself to the active service of God.
V. a resolution to be faithful unto death. What is necessary to faithfulness unto death?
1. Begin aright.
2. Persevere as you begin, for Christ is not only the Door but the Way.
Often repair to the fountain of His blood for peace; constantly resort to His throne of grace for spiritual strength; often sit at the feet of Jesus to learn the mysteries of the kingdom of God. To conclude--
1. We admire the constancy and perseverance of Ruth.
2. We learn from this passage of Scripture that we ought to be faithful to those who are inquiring the way to Zion with their faces thitherward.
3. The inquiring and anxious sinner should persevere whatever difficulties may present themselves. If the difficulties and trials of the way were tenfold, it would still be his interest as well as his duty to endure unto the end. (Essex Remembrancer.)
Ruth the true-hearted
That strong and brave decision on the hills of her native Moab, where she resolves to cling to her aged and sorrow-stricken mother-in-law, reveals a character of no ordinary quality. There is in her what, for want of a better phrase, I must call depth of nature. Her character is rooted in a deep, rich soil of true humanity. A woman whose whole being is on the surface, who has no hidden deeps of feeling and thought and aspiration and love--a tree decked with showy blossoms, but never hung with golden fruit--is felt to be false to her true nature and Heaven-appointed mission. Ruth reveals to us a character nourished and strengthened from the unseen depths of an affluent nature which we love to associate with woman. The shallow woman exhibits no such heroism as that of Ruth. Here, too, we discover in her that most essential characteristic of a true woman--heart. She thinks and speaks and acts like one whose inspiring life-force is a heart aglow with the fires of feeling, throbbing with the pulsations of love and beneficence; and her whole outward life is but the spontaneous outflow of this full, fresh fountain within. A nature thus endowed and animated is rich in its own resources, and bestows its abundant benefactions upon all who come within its charmed sphere. The heart is the true regulator and benefactor of life. Sometimes neither art nor intellect predominates, but the throne which the heart should occupy is held by the ungracious goddess of Stoicism--a stolid form, which no prayer can move to sympathy, and from which no loving word ever proceeds. How desolate is the nature over which either of these three false powers presides! How impoverished is every life encompassed by the chilling atmosphere of such a nature! On the other hand, how enriched are all they who breathe the genial air which surrounds one with a nature like that of Ruth, in which the heart sits queen on her rightful throne, and dispenses her regal gifts to all. Hence the importance of true heart-culture in education. The neglect of this essential part of genuine culture, and the giving of exclusive attention to the intellect is one of the most perilous tendencies of this age. Such a process may produce a Lucretia Borgia in one sphere, and a George Eliot in another; but a Madame Guyon, a Mary Lyon, and an Elizabeth Fry will seldom or never come forth to bless mankind under its false reign. It is Madame De Stael who wisely says that life is valuable only so far as it serves for the religious education of the heart. Let us note another feature in the character of Ruth. Devoted affection like that of this young Moabitess to her aged mother-in-law deserves our highest tribute. There is an utter unselfishness in this devotion that is beautiful to con- template. A selfish, exacting, suspicious passion, misnamed love, is the curse of its possessor; a love pure and unselfish is the perpetual joy of the heart in which it glows, and of all who feel its Divine warmth. Orpah can speak loving words; Ruth can do heroic deeds. A selfish person cannot interpret unselfish love. Two hearts must be in happy accord to read the meaning of each aright. Blessed are they who can discern and feel true goodness. Blessed are those homes where true-hearted Ruths preside and Love reigns, goddess of the happy home circle. Yes, it is heart-power, and not any other force, that is most impressive and most enduring even in this unappreciative world. Courage pays its devotion at the shrine of suffering love; physical force surrenders to the higher power of the heart. Alexander, Caesar, Charlemagne, and myself founded empires; but upon what foundations did we rest the creations of our genius? Upon force. Jesus Christ alone founded His empire upon love, and at this hour millions of men would die for Him. We must rear monuments in human hearts, by true love and devotion to humanity, if we would live through succeeding ages. The crowning grace of Ruths character, as it is that of every other human being, is her piety. Love to man is crowned and glorified by love to God. (C. H. Payne, D. D.)
True decision
We have just stood at the line which separates Moab from Judah. Orpah has gone. We shall trace her course no longer. We would gladly never see her example followed by others. We must now confine ourselves to the beautiful decision and faithful choice of Ruth. She stands before us a sincere youthful convert to the Lords service. She has decided the question for her soul by gratefully accepting the offers of a Saviours love. She sets out upon an untried journey alone. Naomi, indeed, is with her. And her heart is affectionately bound to her mother-in-law. But Ruth has many cares, trials, and remembrances of which Naomi is not conscious. To Naomi the journey is a well-known return. To Ruth every step is untried and new. She was born in Moab. She knows nothing of Judah. Thus is it with every youthful convert. The experienced and aged Christian has much acquaintance with the way in which you go. The new-born child of grace takes every step on ground unknown and untried. This is the way in which all must go who would walk with God. This people shall dwell alone. Each one, be the multitude ever so great, is a hidden one with God. Multitudes may be travelling in the same direction, but the feelings and experience of each are solitary. Ruth must make her decision in her own secret heart, and make it for herself alone. Her earthly friends must all be left. They are in Moab, from whence she takes now her final departure. This separation is not to be made without a trial of her faith. The more affectionate she is in her real choice, the more she will feel the separation from those whom she leaves behind. Religion cannot destroy our earthly affections, our interest in those who are dear to us in natural ties. Nay, it much increases the warmth and power of our love. This decision may often meet with much opposition from those with whom you dwell. Your dearest earthly connections may oppose. They love you. But they do not love your religion. You must follow the Lord fully though you follow Him alone among your earthly connections; and He will make those who oppose at peace with you. Be faithful to Him, and your fidelity shall be the source of increased confidence and respect, even from the worldly who appear to reject and despise you. As we trace the history of Ruth, we find her meeting with new trials of her faith and decision after she sets out alone. Orpah has gone. But still Naomi proves the spirit of Ruth. Your sister has gone back to her people and her gods. If you mean ever to go back, now is your best time to go. Remember, I have nothing to offer you. If you go with me it must be to be a partner of my griefs and wants. Thus God often proves the young disciple with new trials. He sends His east wind upon the young trees of His planting; not to weaken or destroy, but to give greater strength and endurance for the time to come. Our real conversion to Him is an hour of peace and blessedness; but it is not an end of trial. Nay, it is the very beginning of new contests; and our fidelity in the decision we have made is to be proved at once, and to be proved constantly, by new dispensations of the will of God. Be really faithful and sincere, and God will prove your faith, to strengthen, settle, and stablish you for ever. Be truly gold, and then the refiners fire will only purify and make you bright. This faithful decision Ruth was obliged to make in the face of backsliding in others. She sees Orpah go back, yet she perseveres. When a child of the world comes out on the side of Christ, and pursues, in the midst of the evil examples of many, a course of simple, faithful devotion to the Saviour, how it honours His truth! How it strengthens His cause! How it impresses even those who oppose! How such faithfulness is owned and prospered by the Lord, to whom it is offered, in the usefulness to others of the life which is adorned by it. (S.H.Tyng, D. D.)
Ruth deciding for God
I. Affection for the godly should influence us to godliness. Many forces combine to effect this.
1. There is the influence of companionship.
2. The influence of admiration. Let us therefore copy the saints.
3. The influence of instruction. When we learn from a teacher we are affected by him in many ways. Instruction is a kind of formation.
4. The influence of reverence. Those who are older, wiser, and better than we are create in us a profound respect, and lead us to follow their example.
5. The influence of desire to cheer them.
6. The influence of fear of separation. It will be an awful thing to be eternally divided from the dear ones who seek our salvation.
II. Resolves to godliness will be tested.
1. By the poverty of the godly and their other trials.
2. By counting the cost.
3. By the drawing back of others.
4. By the duties involved in religion. Ruth must work in the fields. Some proud people will not submit to the rules of Christs house, nor to the regulations which govern the daily lives of believers.
5. By the apparent coldness of believers. Naomi does not persuade her to keep with her, but the reverse. She was a prudent woman, and did not wish Ruth to come with her by persuasion, but by conviction.
6. By the silent sorrow of some Christians. Naomi said, Call me not Naomi, but call me Bitterness. Persons of a sorrowful spirit there always will be; but this must not hinder us from following the Lord.
III. Such Godliness must mainly lie in the choice of God.
1. This is the believers distinguishing possession: Thy God shall be my God.
2. His great article of belief: I believe in God.
3. His ruler and lawgiver: Make me to go in the path of Thy commandments (Psa_119:38).
4. His instructor: Teach me Thy way, O Lord (Psa_28:2).
5. His trust and stay (see Rth_2:12): This God is our God for ever and ever, He will be our guide even unto death (Psa_48:14).
IV. But it should involve the choice of His people: Thy people shall be my people. They are ill spoken of by the other kingdom. Not all we could wish them to be. Not a people out of whom much is to be gained. But Jehovah is their God, and they are His people. Our eternal inheritance is part and parcel of theirs. Let us make deliberate, humble, firm, joyful, immediate choice for God and His saints; accepting their lodging in this world, and going with them whither they are going. (C. H. Spurgeon.)
The influence of friends
It is not improbable that Ruth was in heart a Jewess, and that, for reasons which looked beyond the mere temporalities of life, she desired to cast in her lot with the descendants of Abraham. It may be that the religion which her mother-in-law brought with her into Moab had become the daughters hope; and, discerning in it those elements of truth which were wanting in the faith of her own fathers, she naturally concluded that the people who were guided by its promises and commands would have power and blessing from above. When we add to this the fact that this woman was to be one in that line of generation through which passed the seed of the Shiloh, that the child yet to be born to her was to be the father of Davids sire, we may see how direct is the conclusion that this heathen woman did, in her conduct, obey not merely the impulses of nature, but the influences of grace. It does not appear probable that God, having such a work for her to do, would leave her to herself; that He would trust to her unguided will and emotion the part which He designed her to act in His great scheme of love. The decision of Ruth, then, supplies us with this proposition: those who are striving to serve the Lord should cling to those who are the disciples of the same Master. The law of dependence, as it acts upon this world of human beings, and resolves itself into the other laws of influence and of sympathy, is found in all the relations of man. In itself it is a beautiful thing, this leaning of one upon another, this clasping of hand to hand in the great circle of human brotherhood, and feeling the electric spark as the touch of a single finger sends a thrill through the multitude. Man was born for this thing, even when he was born without sin; and that would be a high life where this law of sympathy was at work, with no power but the power of doing good. With us, however, the kindest laws of heaven have felt the disturbing force of sin; and sin has so perverted them that they act against their design, and in opposition to themselves. The influences, then, of one upon another may be for evil, as well as for good; the best intentions may be counteracted, and the best efforts frustrated, by those with whom we stand connected under the laws of social life. If we desire to serve God and be the sincere followers of our Lord we must break away from those who are serving other gods, and seek the companionship of those who serve the God of Israel. If, in times past, our associations have been with worldly persons, if we have moved in that circle of life where there is no God save the passions, and no law save the will, we must break out from this circle and enter another where life takes a higher form. We must surround ourselves with those whose thoughts and aims are upward, like our own, that thus our strivings may be aided, and our efforts sustained, by those with whom we have to do. This counsel touches some of the most delicate points in the social state. It enters into the family circle, and draws its lines between those who have a common interest in the things which concern the body. It sweeps through all our connections, from the highest to the lowest, and demands that everywhere, and under every form, its authority be acknowledged and its injunctions obeyed. Now, of these ties of nature, some are voluntary, and others are not. Of the latter I will not now speak; while concerning the former I have something more to say. The tie of marriage is a voluntary tie, and I here confess my amazement at the readiness with which Christians yoke themselves with unbelievers. I know of few greater hindrances to a consistent walking with God than an irreligious husband or an irreligious wife. We say, and the remark is applied to religious things, that the husband can go his way, and the wife her way; but this proves, in the trial, to be about as practicable as for the parts of the body to separate and move off in opposite directions. The tie forbids this independence; and there is not a Christian wife or husband in the world who can so overcome the law which holds them as to act with entire freedom in the face of indifference or opposition. It is time for some one to tell the people that marriage is an institution of the Most High God, and that in its laws it touches the interests which are eternal as well as those which are temporal. (S. Cooke, D. D.)
Ruths spiritual affinity with Naomi
This family feeling reigns among all the true sons of God under every dispensation. It operates with all the steadiness of an instinct. Apart altogether from Divine commands, believers exercise mutual attraction like planets that move round the same central orb. They are conscious of the unity of the Spirit. Under the Old Testament, they that feared the Lord spake often one to another; under the New Testament, they that believed were together. There is not an instance recorded in the whole inspired history of Christians preferring to live in isolation from their brethren. If there were only two believers in the same city, they would be irresistibly drawn to each other just in the degree in which they were believers. And those who are thus mutually attracted shed many mutual blessings, like flowers growing contiguous to each other in a garden that drop the dew around each others roots. And now her God-inspired resolution strengthening and glowing as she proceeds, culminates in a solemn vow of undying constancy, in which she imprecates Heavens righteous retribution upon herself should she fail to keep it: The Lord do so to me, and more also, if ought but death part thee and me. (A. Thomson, D. D.)
Influence
The Bible affirms that no man liveth to himself. Each life has an influence. What is influence? It is that subtle something which resides in our deeds, words, spirit, and character. It is a shadow of ourselves, our impersonal self. It is to us relatively what the fragrance is to the flowers, what light is to the star. We are all sensitive to influence: our hearts are open to goodness, beauty, genius. There is never a day when perhaps unconsciously we do not receive and reflect a thousand shadowy forms. Some are more receptive of influences than others, just as there are certain soils that drink in more greedily sunshine and shower; and as there are certain bodily conditions more open to disease, so there are certain mental and moral dispositions more open to good and evil, truth and error. There are men like clay--you can mould them as you will; others are like rock--you must chisel them as you can. Naomi was not perfect, but she exerted a great influence upon her daughters-in-law.
I. Some of the lines along which her influence was transmitted.
1. There was relation ship. Naomi was mother-in-law to Ruth. This link was sanctified to the salvation of Ruth. Relationship is to-day one of the most powerful aids to moral influence. See it in the Gospels: Andrew first finds his own brother Simon; Philip findeth Nathanael. Most children are open to maternal influences. Native missionaries are the best. Influence follows love.
2. There was sorrow. These women had shared a common grief: they had watched at the same bed of death; participated in the same hopes and fears. Naomi would comfort Ruth with her Jewish hope and consolation. Sorrow fits for influence. The heart is plastic. The wax is melted and receives the impress of the seal. The mind is filled for the teaching. Such opportunities for transmission of holy influence are constantly occurring.
3. There was humanity. Relationship and sorrow are accidental; humanity is the essential fact, and binds the world together. Angelic influence is impeded by difference in nature. Our hands fit into each others palm, our faces reflect similar features. We have common wants and ways. Influence runs along the lines of our human brotherhood.
II. Some of the impediments that might have interrupted her influence. There were considerations adverse to her influence.
1. Nationality. Ruth was a Moabitess. Israel and Moab were ancient enemies. The Turk will not readily yield to the English influence. Yet so great is the power of moral influence that it overcame this barrier.
2. Education. Ruth had grown up to womanhood before she came under the influence of Naomi; her habits were formed. She was a devout idolatress. Here was a strong impediment for moral influence to overcome. Virgin soil may be easily cultivated as we wish; not so the land long covered with weeds. When the whole man is overrun with noxious principles it is not easy to exterminate and implant new ideas and habits. This the good life of Naomi accomplished in Ruth.
3. Adverse example. Orpah went back to Moab. The good influence may fail even where its power has been felt strongly. Who can estimate the power of adverse example to-day! How many are turned by it from the ways of religion! Naomi may be counteracted by Orpah.
III. The success of the good influence. The success was not absolute. Orpah returned, Ruth continued. See her wisdom. She in her turn becomes influential and useful--a help to Naomi. She becomes a permanent factor in the redemptive history. See the wisdom of yielding to high moral influences. (E. Biscombe.)
The power of Christian character
shining through the life of a Christian man is strikingly illustrated in the following incident: An Afghan once spent an hour in the company of Dr. William Marsh, of England. When he heard that Dr. Marsh was dead, he said: His religion shall now be my religion; his God shall be my God; for I must go where he is and see his face again.
If ought but death part thee and me.--
Religion a powerful bond
1. Such and so powerful is the bond of religion that it makes the saints of God not only desirous, but even resolute also, both to live and die together.
2. All persons and people should so live as those that do expect that they and their relations may die. So Ruth did here expect it, both for her mother and for herself. Alas, I never thought of his death. So there be others that live so licentiously as if they should never die, never come to judgment, as if they were to have an eternity of pleasure of sin in this world (as Psa_49:10-13).
3. As burial is one of the dues of the dead, so dear friends desire to be buried together. Ruth desires to be buried with her godly mother. It is very observable that the first purchase of possession mentioned in Scripture history was a place to bury in, not to build in (Gen_23:9).
4. Death is the final dissolution of all bonds of duty, whether natural, civil, or religious. The wife is no longer bound to her husband (Rom_7:1-4), children to parents, subjects to princes, and people to pastors. (C. Ness.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v16 CRITICAL AND EXEGETICAL NOTES.—Entreat me not—Urge me not (Lange),…
CRITICAL AND EXEGETICAL NOTES.—Entreat me not—Urge me not (Lange), Force me not (Wordsworth), Be not against me (Trem. Junius, Montan. Bernard, Fuller, Wright; Vulg., Wycliffe, and, Douay Ver.). Thy people shall be [is] my people. I will be a Jewess both in country and religion (Wright). This appears to be a form of compact and union, as we may infer from Zoheir’s speech in Antar (vol. iii. 98): “If you engage, we will engage; if you fight, we will fight; if you die, we will die; yours is our property, and yours is all we possess” (Kitto). Where thou lodgest, abidest (Lange), stayest (Keil).
Rth_1:17. The Lord [Jehovah] do so. The Eternal do so to me, and more also (Benisch, a Jewish translator, who invariably renders the word “Eternal.”) And more also, Lit. And so may He add to do (Keil). This form of imprecation is frequent in the books of Samuel and Kings [cf. 1Sa_3:17; 2Sa_3:9; 1Ki_2:23; etc.] When the imprecation is followed by the thing which the speaker affirms shall happen, the affirmation is preceded, as here, by the particle כּי that (Speaker’s Com.) So Adam Clarke, Lange. כּי is not if (Lange). Answers to οτι in the sense of quod, introducing a declaration (Keil). The E. V. might be corrected by leaving the particle untranslated, and rendering “Only death shall part thee and me (Lange). Death alone shall part thee and me (Benisch). So the LXX., I swear that death, and nothing else than death, shall separate us (Keil). I swear, or some such expression, is understood (Lange). The first occurrence of that common formula of an oath, by which the person swearing called down upon himself a stroke of Divine judgment in case he kept not his word nor carried out his resolutions (Steele and Terry). The Hebrew, instead of invoking a definite judgment or calamity on himself, in case he should break his oath, simply says כֹּח, which with the addition “and more also,” is perhaps more awful to the imagination because it is not definite (Lange).
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There is an antiphonal character in these words, which gives it almost the character of a musical chant: perhaps it was often on the lips of maidens of Israel (Wordsworth): comp. Psa_45:10, “Hearken, O daughter,” etc., and the rhythmical movement in Rom_8:35, “Who shall separate us from the love of Christ?” etc. (ibid).
“And Ruth said, ‘Entreat me not to leave thee and return from following after thee, for I desire to become a proselyte.’ Said Naomi, ‘We are commanded to observe the Sabbath and good days in not travelling more than two thousand cubits.’ Said Ruth, ‘to every place where thou goest I will go.’ Said Naomi,’ We are commanded not to lodge with the Gentiles. Said Ruth, ‘Wheresoever thou lodgest, I will lodge.’ Said Naomi, ‘We are commanded to keep six hundred and thirteen precepts.’ Said Ruth, ‘What thy people keep, I will keep, as if they were my people from of old until now.’ Said Naomi, ‘We are commanded not to worship with a strange worship.’ Said Ruth, ‘Thy God shall Himself be my God.’ Said Naomi, ‘We have four kinds of capital punishment for criminals: stoning, burning, beheading, and hanging.’ Said Ruth, ‘In whatever way thou diest, I will die.’ Said Naomi, ‘We have a house of burial.’ Said Ruth, ‘And there will I be buried’ ” (Chaldee Paraphrast). So the Jewish expositors after the Targum (Lange).
Rth_1:18. When [and when] That she was steadfastly minded. Firmly resolved (Lange, Wright) that she strengthened herself (Wordsworth) with an oath (Bernard, Fuller). The verb means “to stiffen oneself firmly upon a thing” (Keil, Braden). She left speaking unto her. Ceased to dissuade her (Lange, Cox).
Rth_1:16-17
Theme.—SACRED MOMENTS AND SOLEMN VOWS
“Love’s holy flame for ever burneth;
From heaven it came, to heaven returneth:
Too oft on earth a troubled guest,
At times deceived, at times opprest,
It here is tried and purified;
But hath in heaven its perfect rest;
It soweth here in toil and care,
But the harvest-time of love is there.”—Southey.
And Ruth said, Entreat me not [be not against me] to leave thee, etc. Where thou diest, etc.
Ruth’s famous reply to Naomi’s dissuasive entreaties takes high rank among the sentences which the world will not willingly let die (Cox). Hard to say which is the more admirable,—Naomi in putting from her her sole comfort and stay, or Ruth, in leaving all that she had to become the stay and comfort of Naomi’s declining years (ibid). God has chosen to confer singular honours upon women throughout the sacred Scriptures (Kitto). As examples, Miriam, Deborah, Huldah, Anna, Mary, Lydia, and Dorcas may be mentioned. Ruth stands pre-eminent among them for the strength of her affections, and these have been the glory of woman always. Did ever the love of the human heart find a richer, sweeter expression than this? In the whole realm of literature where can they be equalled? They are absolutely matchless (Braden). The words become rhythmical and musical with the burden of love,—a love which solves all difficulties, and removes all obstacles. There are moments in life when the Godlike within us flashes forth, when we prove ourselves children of immortality; for we can face the ills of time, and look beyond them. Such a moment is this in the history of Ruth.
We have here,
I. The utterance of a pure, passionate, and personal affection—pure, because unselfish; passionate, because intensely in earnest; and personal, for love naturally centres in a person [seo on Rth_1:14, p. 60]. She sacrificed all the pleasures, all the friendships of her youth; all the hopes of better days in her own country, and she chooses banishment here, for Naomi’s sake, as John for Christ’s (Rev_1:9). Note (a) The Saviour demands a kindred sacrifice of His disciples (Luk_14:33). (b) The Christian’s Patmos his way to Paradise (Secker). “Now I begin to be a disciple,” said Ignatius on his way to martyrdom. “I weigh neither visible nor invisible things, so that I may gain Christ. (c) Adversity alike the test of sincerity and discipleship [cf. Luk_21:16-17; Luk_6:22].
Some translate, “Be not against me,” [that is, in urging me to leave thee.] Ruth evidently was greatly distressed and moved by what Naomi had just said. To a heart like hers the mere thought of separation was unbearable. See here then a mind fully persuaded. She weighs neither pains nor penalties, and obstacles only make the decision more plain, as the refining fire serves to make the purity of the gold more apparent. Note (a) They are against us who use reasons, and exhort us to turn back from well-doing (Bernard). Christ called Peter “Satan,” that is, adversary, when he gave Him counsel to do otherwise than His Father had appointed (ibid). (b) The godly have a desire not to be hindered in a good course. So it was with David when he had determined to meet Goliath. So Elisha, repeatedly urged, refused to leave Elijah. So Paul in his resolve to go onward to Jerusalem (Act_21:13-14). And so it must be always with the man of God. A holy boldness characterizes him; for the kingdom of heaven is to suffer violence, etc. (Mat_11:12).
We have here, then,
II. The expression of a choice made once and for ever. Not a wish merely, but a strong, deliberate purpose, formed amid much apparent opposition, and expressed with an impassioned invocation on the name of Jehovah. Out of the abundance of the heart the mouth speaks. Opposition only makes her the more steadfast; she strengthened herself with an oath [see Crit. and Exeg. Notes on Rth_1:18]. “God do so to me,” etc. The choice full [complete, wholehearted], unlimited, affectionate, determined, final (Belfrage). No reserve, no conditions. Her creed not an election of the heart only, or a preference of the intellect, but a practical adoption (Cumming).
Notice of this choice,
(1) That it was a choice made in youth. “I bless Thee, O God!” said Beza in his will, “for many things, but especially that I gave myself up to Thee at the early age of sixteen.” Ruth probably older than this, though there can be little doubt she came to Bethlehem early in life. [Boaz, when he first meets her, asks, “Whose damsel is this?” and calls her daughter, Rth_2:5-8.] Life opening before her, the future untried, so she gives herself to the God of Israel, and comes to take shelter under His wing. To the young, life is yet fresh and new—in their hands it is plastic and pliable. They have the experiment of living yet to begin, and they are interested as none beside can be, in learning how to begin it well (Binney). Note. Early piety is likely to be eminent piety. Why should not the powers of nature, in their first bloom and glory, adorn the kingdom of grace? (Dr. Watts.)
Notice,
(2) That it was a choice made for life and death. Made in a moment, but made for all the future. See in it therefore, not only the expression of the old love for Naomi, but of the new hope and the new life dawning within the heart of Ruth. They have been together in Moab, in darkness, bondage, and misery, why should they not be together in the land of promise? How beautiful when companionship outside the covenant of Israel ends and even leads to companionship within the fold of Christ! Mark of this choice, (a) It is to control all her actions, her goings and abidings. “Where thou goest,” etc. She takes Naomi for better or worse, for richer or poorer—makes no exception to any condition which may arise. So men must give themselves to Christ, as the disciples followed the Saviour. They were content with such lodgings as their Lord had for Himself (Macgowan).
Again, (b) It is to influence all her hopes. “Thy people shall be my people,” etc. Religion creates a firmer kinship than nature. Grace in the heart overleaps such petty boundaries as nationality. “Hereby,” says the inspired divine, “do we know that we have passed from death unto life, because we love the brethren.” Henceforward their hope is our hope, their lot our lot in time and in eternity.
So always. To us, to-day, there are two lands and two people. When we give ourselves to the Lord, we give ourselves to His people also. The love of Christ constrains us in this as in every other way. David’s delight was not in one saint, but in “the saints;” and they that love one godly person for godliness’ sake cannot but affect all the Lord’s flock (Bernard). Mark, the Christian is no recluse, the Church is not a nunnery. “Thy people;” it is companionship, society, the general assembly of the church of the firstborn (Cumming).
Once more, (c) It is to last as long as life itself. Ruth thinks only of the future as it is joined to Naomi’s, and in this she is the true type of the Christian convert. Death alone shall divide them; for death must divide all earthly friendships, at least, for awhile. “Where thou diest,” etc. How strong the affinity which holds out for life, stronger still that which is for life and death! Nay, more, she is willing to take the risk of dying first, and she will not so much as have her body taken back to Moab. “There will I be buried,” etc. Love alone strong as life itself, unquenchable and unchangeable, dare speak in language like this. And yet this is the only language Christ will listen to if we are to be His disciples. We are to hate father and mother for His sake; and if we love our own life, we shall lose it in loving Him. We take Him for life and for death, and the grave is not to separate us. Blessed compensation! To die the death of the righteous, to be buried with them, is to sleep in Jesus, to be with Christ, which is far better.
(3) That it was a choice made for God and eternity. Her nominal profession changed into an abiding principle (Braden). The climax here, “Thy God shall be my God.” This confession the key-stone of her vow (Lange). Not merely chosen because He was Naomi’s God (Lawson). No! And yet love to Naomi was the human spark kindling an altar flame to burn before God throughout the eternities. Mysterious truth, that we may be instruments of grace to our fellow-men! Friendship may lead upward to the love of God! Note, of this choice, in the last place, that (d) It is to decide the great question of her destiny. It places her within the Israel of God. It links her with the promises coming down from Abraham’s time and Adam’s. So it is “the seed of the woman,” this woman, is to bruise the serpent’s head. Happy choice! earnest of that day when men shall lay hold of the skirt of Him that is an Israelite indeed, saying, We will go with you; for we have heard that God is with you (Zec_8:23).
IMPROVEMENT.—
(1) The most painful part of religion comes first: God has provided “some better thing” further on (Morlais Jones). Poverty and misery awaited Ruth at first.
(2) Self-denial is the only way to share the Israelite’s hope.
(3) With the truly earnest spirit, spiritual affections will always have the victory over carnal persuasions.
(4) The love of goodness in men should lead to, and show itself finally in, the love of God Himself, the supreme good. “Thy God shall be my God,” the language of every truly believing heart to the Church of Christ. A natural man may choose deliverance from hell, but no man doth ever choose God and Christ, and the spiritual benefits Christ hath purchased, and the happiness of God’s people, till he is converted (President Edwards).
Tyng on this (condensed):—
Theme.—THE CHOICE OF YOUTH
Ruth’s faithful choice remains a permanent and everlasting pattern to all who hear the gospel in their youth.
I. It was an humble choice: nothing to offer but herself; no claim to present; fears she may be a burden and unwelcome. So when the Holy Spirit brings the soul to Jesus, she comes as a beggar. But in all her conscious unworthiness she chooses Christ as her portion and her Lord.
II. It was an affectionate choice: personal, tender. Can leave Moab without regret; can part with earthly friends, but she cannot leave Naomi. (Entreat, etc.) To such a choice the Saviour would lead us; not one of duty merely, or obligation, of fear or necessity. Not the mere remedy and recourse of disappointment and weariness; not the constrained denial of self, of appetite, and loved indulgence; not an involuntary, sorrowful relinquishment of a world that was loved as long as it bloomed, and has been forsaken only because it has faded. No. The world was never brighter. It is the perception of something infinitely more precious, the choice of the Saviour, etc. As freely as the falling drop mingles with the current, does the affectionate heart embrace and resolve to go with Him.
III. It was an entire choice—no hesitation. The contrasting claims of Moab were nothing. She made the exchange—the transfer of herself—freely, completely, and without reserve. So the true convert makes a complete surrender of herself to the Lord. Like Saul, “What wilt Thou have me to do?” None but Christ the language of her youthful heart.
IV. It was a determined choice: amazing dignity and firmness in her stand. Useless all attempts to lead her back to Moab. So in the history of early martyrdoms for Christ. “I am a Christian,” the gentle but firm reply to every solicitation to recant. An open, sincere, and determined choice of Christ leads us into a harbour of rest. So Paul: “None of these things move me” (Act_20:24).
V. It was an instant choice. Asked no time for consideration. She staggered not in unbelief, nor wavered amidst conflicting motives.
When Ruth’s faithful choice was thus made, she was allowed to go on her way in peace. The young convert’s sincerity was proved. There she stood, acknowledged, honoured, and accepted, as a chosen traveller for Immanuel’s land.
McCheyne on this:—
We should cleave to our converted friends. Follow those who follow Christ.
I. Their God is a precious God; sin pardoning, faithful.
II. Their people are a happy people.
III. They want you to go with them.
IV. If you do not go, there will be an eternal separation between you. How strange that two trees should grow so near—one to flower in Paradise, the other to be a firebrand in hell. Can you bear the thought of such a separation?
Ferris on this:—
I. A beautiful illustration of the influence of true affection.
II. An illustration of the character and feelings of the true convert.
III. One of the richest sources of parental joy.
IV. An encouragement to pious example and effort. Cox on this:—
Three points should be noted.
(1) That in these words Ruth meets every dissuasive plea of Naomi. Naomi had no home, no asylum to offer; and Ruth replies, “Where thou lodgest, I will lodge.” Naomi reminds her that she is going among an alien people, who worship another God; and Ruth replies, “Thy people shall be my people.” Naomi urges that there will be no brightness, no life in her life; and Ruth replies that she is content to die, so that she may share Naomi’s grave.
(2) That Ruth adopts Naomi’s God, as yet, purely from love of Naomi. And
(3) that she shows how instantly and entirely she adopts Naomi’s religion by sealing her vow with her Hebrew oath, and by calling on the God of the Hebrews, “Jehovah do so to me, and more also,” etc.
“Her vow has stamped itself on the very heart of the world; and that not because of the beauty of its form simply, though even in our English version it sounds like a sweet and noble music, but because it expresses in a worthy form, and once for all, the utter devotion of a genuine and self-conquering love. It is the spirit which informs and breathes through these melodious words that makes them so precious to us, and that also renders it impossible to utter any fitting comment on them. They shine most purely in their own light.”—Cox.
“Love is a giant—it heapeth mountains upon mountains, and thinks the pile but little: it is a mighty mystery, for it changes bitter into sweet; it calls death life. and life death; and it makes pain less painful than enjoyment.”—Spurgeon.
“Love here is surrounded by the other graces, and divides the honours with them; but they will have felt the warp of night and of darkness when it will shine luminous against the sky of eternity.”—Beecher.
“Love is a marvellous magician. Let the soul but feel its mighty touch, and you dare not prophesy the results. Men and women, commonplace enough in the ordinary affairs of life, become poets and heroes under the influence of its mysterious inspirations. The slowest tongue grows eloquent, timidity loses its fear, and is brave for all duty and sacrifice, and even death looks not terrible to the clear eyes of love.”—Braden.
“Love does not aim simply at the conscious good of the beloved object; it is not satisfied without perfect loyalty of heart; it aims at its own completeness.”—George Eliot.
“The love of Thee flows just as much
As that of ebbing self subsides;
Our hearts (their scantiness is such)
Bear not the conflict of two rival tides.”
Madame Guyon.
“Of all that human was or is,
Alone unchanging is Thy love,
Thy love to us, and ours to Thee,
Responsive turns to heaven above.
True as the needle to the pole,
True as the branches to the vine:
Oh blessed hope! if kept by Thee,
Amid these changes we are Thine.” B.
“After a little, when a man has fairly committed himself to a Christian life, many of those things which have been against him turn round, and are like winds in his sails to help him. The great thing is to begin—to begin honestly, to begin with the help of Christ and God—to begin. For this is one of those cases in which to begin is half the journey. And where a man is willing to say to his companion, or to some friend or Christian brother, ‘The time past suffices in which I have lived a worldly life, and I am going, by the grace of God, to begin to lay the foundations of a Christian life,’ in many and many cases the crisis is past. You may not have joy to-day, nor for weeks; but you are on the way toward it. It may not be conversion; but will stand ultimately connected with it.… When Peter was in prison, and he was aroused by an angel in the night, that touched his chains, and caused them to fall off. when first he opened his eyes, and beheld the angel, his rescue had begun. His rescue had begun before his chains fell, before the prison-door was thrown back, before he passed the keeper.”—Beecher.
“To follow Naomi was not simply to go with one whose piety was deep and true, and whose ability to teach the doctrines of a diviner faith might be measured by her character and her personal affection, but to go into a land of piety, where the service of God was publicly celebrated; where instruction might be received in the Divine law, and where everything around would tell of the worship of Jehovah. Who that has thought at all of the subtle influence of daily surroundings, or attempted to measure the effects of a moral atmosphere, that may be peculiar to the age in which he lives, docs not know what this would mean?”—M. Timson.
“I would not even ask a Hindoo to give up the religion that he has, so great is the sacrifice, unless I could supersede it by a more comforting, a more glorious religion, the religion of light and liberty, and life and truth.”—Dr. Cumming.
“The humble, meek, merciful, just, pious, and devout souls, are everywhere of one religion; and when death has taken off the mask, they will know one another, though the diverse liveries they wear here make them strangers.”—Penn.
“Our vows are cruel to ourselves, if they demand nothing but gentle zephyrs, and flowery fields, and calm repose, as the lot of our life; for these pleasant things often prove the most dangerous enemies to our nobler and dearer life.”—Leighton.
“Making thus the Lord my choice,
I have nothing more to choose,
But to listen to Thy voice,
And my will in Thine to lose:
Thus whatever may betide,
I shall safe and happy be;
Still content and satisfied,
Having all in having Thee.”
“Some men will follow Christ on certain conditions;—if He will not lead them through rough roads—if He will not enjoin them any painful tasks—if the sun and wind do not annoy them—if He will remit a part of His plan and order. But the true Christian, who has the spirit of Jesus, will say, as Ruth said to Naomi, ‘Whither thou goest, I will go,’ whatever difficulties and dangers may be in the way.”
“The upright in heart are like Ruth: whatsoever becometh of the gospel, they will be sharers with it in the same condition; be it affliction, or be it prosperity; be it comfort, or be it sorrow; be it fair weather, or be it foul; be it light, or be it darkness; they will take their lot with it.”—Caryl.
“See here the large extent of a saint’s love; it lasts till death: and no wonder; for it is not founded upon honour, beauty, or wealth, or any other sinister respect in the party beloved, which is subject to age or mutability, but only on the grace and piety in him; which foundation, because it always lasteth, that love which is built upon it is also perpetual.”—Fuller.
“Carnal affections cannot prevail over spiritual convictions. The sinner who is in earnest for salvation will be deaf to invitations to go back. The more he is solicited by them, the faster he will flee from them.”—Mason’s Notes on the Pilgrim’s Progress.
“A good companion, saith the Latin proverb, is pro viatico; I may add also, pro diversorio. Ruth, so be it she may enjoy Naomi’s gracious company, will be content with any lodging, though happily it may be no better than Jacob had. And yet we see how some had been discouraged even from the company of our Saviour, for fear of hard lodging. Witness the scribe, to whom our Saviour said, ‘The foxes have their holes,’ etc.”—Fuller.
“It has not in any age been common for the greatest of saints to have the softest beds and most comfortable lodgings; and yet, in every age, God has had His followers and witnesses, and the Church her unfeigned lovers.”—Maggowan.
“When those that we have formerly been conversant with are turning to God and to His people, their example ought to influence us. Their example should be looked upon as a call from God, to do as they have done. God, when He changes the heart of one, calls upon another, especially does He loudly call on those that have been their friends and acquaintances. We have been influenced by their example in evil, and shall we cease to follow them when they make the wisest choice that ever they made, and do the best thing that ever they did?”—President Edwards.
“In our narrative, the confession of Ruth, ‘Thy God is my God,’ is the highest stage of that devotion which she yields to Naomi for life. She has vowed that nothing shall separate her love from its object; for whatever could separate it would make it imperfect. But since the God of Israel is the true ground of all the love which she felt for her Israelitish friends, it follows that her confession of Him is the keystone of her vow. It is at the same time the true solution of the conflict into which persons who mutually loved each other had fallen. It rectifies the error committed by her husband when he took the Moabitish woman, notwithstanding her relation to the idol of Moab. The unity of the Spirit has been attained, which not only shows true love, but even in memory reconciles what was amiss in the past. For Naomi’s grief was so great, not only because she had lost her sons, but also because the daughters-in-law which she had must be given up, and she be left alone. And as love enforced the separation, so love also became the cord drawing to a yet closer union. If Naomi believed herself fallen out of the favour of God on Moab’s account, she could derive comfort from Ruth, who for her sake entered into the people of God.”—Lange.
“She was unchangeably resolved. So was that martyr who said, ‘The heavens will sooner fall than I will forsake my profession.’ I will follow the Lamb wheresoever He goeth. The hop in its growing windeth itself about the pole, and always followeth the course of the sun from east to west, so that it can by no means be drawn to the contrary, but chooseth rather to break than to yield.”—Trapp.
“I have oftentimes noted, when women receive the doctrine of the gospel, they are more fervent in faith, they hold it more stiff and fast than men do, as we see in the loving Magdalen, who was more hearty and bold than Peter.”—Luther.
“To her religion is no weak and drivelling fanaticism, but a life, a power, a heavenly glory.”—Wadsworth.
“Naomi had said, and there was a sifting emphasis in her words, ‘Thy sister has gone back unto her people and to her gods.’ Ruth says, ‘Thy people shall be my people, and thy God my God.’ ”—Price.
“O beautiful example,
For youthful minds to heed!
The good we do to others
Shall never miss its meed;
The love of those whose sorrows
We lighted shall be ours,
And o’er the path we walk in
That love shall scatter flowers.”
Bryant.
Rth_1:18
Theme.—STEADFAST-MINDEDNESS
“When all things have their trial, you shall find
Nothing is constant but a virtuous mind”—Shirley.
“I am constant as the northern star,
Of whose true, fixed, and resting quality
There is no fellow in the firmament.”—Shakespeare.
[And] when she saw that she was steadfastly minded to go with her, then she left speaking unto [ceased to dissuade] her.
Older expositors have imagined that Naomi’s efforts to persuade her daughters-in-law to return homeward were not altogether seriously meant … a dogmatic anachronism (Lange). The efforts to be looked upon as sincere, but limited in the direction the text points out; when she saw, etc. Only the omniscient God Himself can read the heart, and yet even He sees fit to try and to test His children. But mark, in a case like this, friendship can dissuade no longer, when love shows itself to be firmly resolved, “steadfastly minded.”
Note. After proof and trial made of their fidelity, we are to trust our brethren, without any further suspicion (Fuller). Not to try before we trust is want of wisdom; not to trust after we have tried is want of charity (ibid). Naomi the elder, yet she yielded (Braden).
Learn,
I. That steadfast-mindedness does much to bring trial itself to an end. The discipline of life has accomplished its purpose when it becomes plain and apparent that we are “fully persuaded.” Ephraim is fully persuaded to evil, and God says, “Let him alone.” Ruth is steadfastly minded towards good, and no further hindrances are to be placed in her way.
Note. (a) Deciding for ourselves, we help others to a decision; even those who love us and seek our best welfare. So, too, decision for Christ, and confession of Christ—the making it plain that we have chosen God’s people to be ours—will bring those to be with us who formerly may have seemed to be against us. (b) Many of the hindrances to our best and highest life are not meant permanently to hinder us. They are obstacles only for the moment placed in our way, that we may overcome them, and use them as stepping-stones to higher things: at their worst they are only intended to hold us back from entering the kingdom until we are “fully persuaded.” God wrestled with Jacob, with a desire to be conquered; so Naomi no doubt opposed Ruth, hoping and wishing that she herself might be foiled (Fuller). (c) Opposition will cease generally the moment it is plain that opposition is in vain. It is the wavering mind which invites persuasion, courts opposition; men spare their breath when they see that we are steadfastly minded, as the disciples at Cæsarea did with Paul (Act_21:14).
Learn,
II. That earnestness of character is the secret of perseverance and final success on the human side. “Hard pounding, gentlemen; but we will see who can pound the longest” (Wellington at Waterloo). The steadfast-minded are like the oak, deep-rooted, and so unmoved; like the iceberg in a swelling sea: the cause of its steadiness is its depth (Arnot). Lange and others translate “firmly resolved.” The one phrase points to the cause, the other to its effect. Note. With such to be fully persuaded is to be steadfast-minded. This steady earnestness of purpose is like the vital energy in the animal and vegetable creation, without which they would languish and die (Pilkington).
We have here the silvern side of the shield of truth illustrated, viz., that we continue in the heavenward course, just as Ruth went onward towards the earthly Canaan, because we are fully persuaded and so steadfast-minded. (cf. Hebrews 12) Said of the Patriarchs, “they were persuaded,” and that “if they had been mindful of that country from whence they came out,” like Ruth “they might have had opportunity to have returned.”
The other and golden side of truth also illustrated here. Mark, the influences came from Naomi, which bound Ruth to Naomi, the attractions drawing her onward to Canaan came from that other and better land. So, too, in spiritual things we “are persuaded,” but we are persuaded “of Him.” In all affection which is to be lasting there must be the influences which attract, as well as the mind and spirit capable of being attracted. Love and life are always influenced from without. We speak of an affection laying hold of us. And note, it is only the life anchored within the veil by faith, “hid with Christ in God,” which will bear without breaking the strain and stress of the storm.
So, too, Ruth was not without her own misgivings and realization of the weakness which is ours always. The Hebrew reads it “that she strengthened herself,” that being their phrase to express an oath (Fuller).
IMPROVEMENT.—
(1) Divine moment when a man can say that he is “fully persuaded.” Henceforward the problem of life may be looked upon as solved—the light that shone upon our path has become a fixed and guiding star.
(2.) A distinct step too, in all true progress, when others perceive our steadfast-mindedness to go onward. It is certain, my belief gains quite infinitely the moment I can convince another mind thereof (Carlyle).
(3.) As the gold is not known but by the touchstone, so is not any Christian till he be thoroughly tried (Topsell).
Bernard on this:—
I. The godly wise are wary in their admittance of others into their company, till they well know them.
II. Words with an oath, and actions agreeing sufficiently, may persuade us of the steadfastness of the heart, and the inward disposition of the mind of such as show themselves virtuous.
III. An oath is the strengthening of the mind of him that sweareth.
IV. There is no reason to make further trial, where an honest resolution is or may be well discerned.
LESSONS.—Learn
(1.) To try before we trust, and then to trust after sound trial.
(2.) Not to put to further trial than need is, lest we weaken faith, etc.
“When Constantine was chosen emperor, he found several Christians in office; and he issued an edict requiring them to renounce their faith, or quit their places. Most of them gave up their offices to preserve their conscience; but some cringed, and renounced Christianity. When the emperor had thus made full proof of their dispositions of character, he removed all who basely complied with his supposed wishes, and retained the others; saying that those who would desert or deny their Divine Master would desert him, and were not worthy of his confidence.”—Dic. of Illustrations.
“After supper, the dean having decanted a bottle of wine, poured what remained into a glass, and seeing it was muddy, presented it to Mr. Pilkington to drink it. ‘For,’ said he, ‘I always keep some poor person to drink the foul wine for me.’ Mr. Pilkington. entering into his humour, thanked him, and told him ‘he did not know the difference, but was glad to get a glass at any rate.’ ‘Why then,’ said the dean, ‘you shan’t, for I’ll drink it myself.’ ”—Sheridan’s Lift of Swift.
“The goldsmith must purify the dross and ore from the gold, but he must be wary lest he make waste of good metal, if over-curious in too often refining. We may search and sound the sincerity of our brethren; but after good experience made of their uprightness, we must take heed lest, by continual sifting and proving them, we offend a weak Christian. Christ tried the woman of Syrophœnicia first with silence, then with two sharp answers; at last, finding her to be sound, He dismissed her with granting her request, and commending of her faith. When He had said to Peter the third time ‘Lovest thou Me?’ He rested satisfied with Peter’s answer, and troubled him with no more questions.”—Fuller.
“As soldiers, when they have long besieged a city, with the loss of time, money, and men, being hopeless to take it, they even sound a retreat, and retire home without accomplishing their desire; so Naomi, perceiving that all her arguments which she used to conquer Ruth, like water in the smith’s forge cast on coals, did more intend [intensify] the heat of her constancy, gives over in my text.”—Fuller.
“The mind can never be steady, whilst it stands upon other’s feet, and till it be settled upon such grounds of assurances, that it will rather lead than follow; and can say with Joshua, whatsoever become of the world, ‘I and my house will serve the Lord.’ ”—Bishop Hall.
“There is all the difference in the world between firmness and obstinacy, though they are constantly confounded. Firmness is a conscientious adherence to what is held to be right after a careful examination of the reasons that can be given for the opposite course. Stubbornness is the tenacious maintenance of a position, whether it be right or wrong.”—Braden.
“Naomi teaches us that there is ‘a time to speak and a time to keep silence,’ a time to entreat and a time to refrain from entreating, a time to argue and a time to yield in the argument, a time even when parents should concede to the wishes of their children, though contrary to their own judgment.”—Braden.
“When our Saviour Christ had dealt with the Canaanitish woman about the like cause, seeing that silence would not answer her, nor denial satisfy her, nor the opprobrious word of dog dismay her, then He yielded to her desire, cured her daughter, and proclaimed her faith to be wonderful.”—Topsell.
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 v16 where you stay
where you stay
"where you live"
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your people will be my people
Ruth is referring to Naomi's people, the Israelites. AT: "I will consider the people of your country as being my own people" or "I will consider your relatives as my own relatives" (See: Assumed Knowledge and Implicit Information)
Where you die, I will die
This refers to Ruth's desire to spend the rest of her life living in the same place and town as Naomi. (See: Idiom)
May Yahweh punish me, and even more, if
This refers to Ruth asking God to punish her if she does not do what she said like the english idiom "God forbid, if." (See: Idiom)
she stopped arguing with her
"Naomi stopped arguing with Ruth"
translationWords
people group
God
Yahweh
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 v16 1:16-17 Ruth swore an oath in the name of…
1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.