Study Notes for Ruth 1:6-22

Returning Home

Naomi entreating Ruth and Orpah to return to the land of Moab

William Blake, 1795

Gerald Neufeld

Setting:

Because of a severe famine, the family of Elimelek had become financial refugees, moving from their home in Bethlehem to the pagan land of Moab. At the time they left the family consisted of Elimelek, his wife Naomi and their two sons, Mahlon and Kilion. However, after arriving in Moab Elimelek died. Naomi continued to stay in Moab, and her two sons ended married two Moabite girls, Orpah and Ruth. Ten years later, both Mahlon and Kilion died, leaving Naomi and her daughters-in-law childless. The story continues in verse 6 with no means of support for either herself or her daughters-in-law.

Notes:

1:6 When Naomi learned that God had intervened and “come to the aid” (tniv) or “visited” his people (esv, nasb) she decided to return to her homeland. God had visited “his people,” underlying the covenant relationship he had with them. The narrator gives no reason why God came to their aid implying that the lifting of the famine came as a result of God’s grace. A major theme in Ruth is God working through nature and everyday events and decisions of people to accomplish his purposes. Block states, “The reader will recognize here the providential hand of God, guiding natural and historical events for the fulfillment of his purpose and setting the stage for the ultimate emergence of David’s ancestor” (Block, 631). The reversal of fortunes in Bethlehem was viewed as coming from God’s hand who was in control of bringing both famine and relief. This is the first glimpse of a hopeful ending to the story (Hubbard, 100).

The good news of God’s aid had reached Moab and it opened the door for Naomi’s return. There was no longer reason to stay in Moab – it had not provided the expected relief that she had hoped for when they first arrived. So Naomi decided to return home – note that the story is from Naomi’s point-of-view since Orpah and Ruth would be leaving their homes.

1:7 It appears that Naomi and her two daughters-in-law began their journey together back to Bethlehem.

First Speech between Naomi and Orpah and Ruth (vv. 6-10

1:8 Naomi soon realized the difficulties that would be encountered by her Moabite daughters-in-law in Bethlehem and so she released them of any family obligations they felt towards her (Huey, 521).

Naomi blessed them with a farewell prayer to the Lord (not to their Moabite god) that he will show “kindness” (niv; “deal kindly” esv, nasb) as they had shown “kindness” to Naomi and her two sons (compare 2 Sam. 2:6; 15:20). The word “kindness” is the Hebrew word ḥesed. It is a very important word in OT Scripture and a major theme within the book of Ruth. The word ḥesed is more than kindness and cannot be translated by a single English word. ḥesed implies ‘loyalty,’ ‘mercy,’ ‘devotion,’ and ‘steadfast/unfailing love’ (all of these words are used at various times in our English translations) and is most often used of God within covenant relationship to his people (Hubbard, 104). As Block states, “In short, it refers to acts of devotion and lovingkindness that go beyond the requirements of duty. Divine acts of ḥesed would bring the opposite of the pain these women have been experiencing for more than a decade” (Block, 634). This is particularly surprising since at this point the daughters seem to be followers of their Moabite god. The assumption is that the Lord God cared in a ḥesed way for these pagan Moabite women; and that this divine ḥesed would be as a result of the human ḥesed that Orpah and Ruth had for their own husbands and for Naomi. This link between human action and responsibility and divine action is a key theme in the book of Ruth (Hubbard, 104).

It is interesting that Naomi told them to return to their “mother’s home” rather than their “father’s home.” The book of Ruth is unique because the narrative is presented from a women’s rather than a man’s perspective.

1:9 Finding “rest” means to “find security” (net) in the home of a new husband. Naomi is releasing her daughter-in-laws from the obligation of marrying within her family and permitting them to find Moabite husbands. This is really the only sensible hope for them. This touching scene is one of sadness, revealing the deep bond that Naomi had with her two daughters-in-law and created over the years (Hubbard, 106).

1:10 The daughter-in-law’s responds is emphatic (“No!”). Both Orpah and Ruth are devoted to their mother-in-law and are not easily dissuaded from following her. This commitment from Orpah and Ruth reflects well on Naomi and her relationship with them.

Second Speech between Naomi and Orpah and Ruth (vv. 11-14)

1:11-13 Given their refusal to go back to their “mother’s home,” Naomi points out how irrational it would be for them to go back to Bethlehem with her. Naomi’s reference to more sons refers to law of marriage where a childless widow is given as a wife to her brother-in-law (Deuteronomy 25:5-10). Clearly, in Naomi, Orpah and Ruth’s case this was not going to happen. Naomi gives several reasons by asking three rhetorical questions. Naomi had no husband; and even if she did she was too old; and even if hypothetically she did have more sons, Orpah and Ruth could not possibly wait until they became of age. No doubt, Orpah and Ruth also realized this and so their determination to stay with Naomi again shows the depth of their commitment to her. Remarriage for them would have been paramount for them to have any hope of a reasonable life. Of course, it may have been possible for them to come with Naomi to Judah and marry an Israelite but the likelihood of remarriage would have been much better among their own Moabite people.

Note in verse 12 Naomi addressed them has her “daughters” again implying a close bond. The unselfishness of Naomi is evident by her insistence and encouragement for her daughters to remain in Moab and underscores Naomi’s good character. Waltke states that Naomi’s release is really a test of their covenant fidelity in the same way that the Lord God tested Israel to live by faith (Waltke, 854).

1:13b Naomi understood –as Job did – that the reason she had lost her home, her husband and her two sons was ultimately because of God’s will; and like Job, her complaint is bitter. However, the comparison may end there, since Naomi was willing to give her daughter up to a depraved and vile religion^[1] by encouraging them to remain in Moab while Job prayed and offered sacrifices for his. Although God was responsible for Naomi’s tragedies it also meant that, despite appearances, God was in control of all things and only he could make things right again. So, in Naomi’s bitter complaint lay hidden the seed of a firm faith (Hubbard, 113).

1:14 Since the situation was hopeless the appropriate response is to “weep aloud” and give a parting kiss. Ruth, however, does not give a parting kiss; her response is to ‘cling’ to Naomi. The contrast between the two responses is important. There was nothing wrong with Orpah response; she was a good and loving daughter-in-law. But when Naomi confronted her with the logic of the situation she gave in — choosing to live by reason and sight rather than covenant and faith (Waltke, 854). Ruth, on the other hand, demonstrated her level of commitment (hesed) that went beyond rational behavior in her sacrificial love for Naomi; and like Abraham, choose to live by faith.

Third Conversation between Naomi and Ruth (vv. 15-18)

1:15 “back to her people and her gods” (niv) – to leave the land of Moab meant also to leave the gods of Moab since in the those religions the gods were regional. The text does not imply that the gods were real but it does acknowledge that they were worshiped.

1:16-17 Ruth’s poetic response to Naomi’s urging has become known as a standard for devotion, loyality and love. They have even been used as part of the marriage vow (Huey, 523). Ruth’s committment to Naomi was personal and absolute. It was not conditional on the success of their return back home or even a return at all. Ruth was committing herself to Naomi as a person and not to any benifit she might gain.

“your people are my people and your God my God” is not only a committment of Ruth to Naomi’s God, but also a renunciation of Ruth’s own people and the Moabite gods^[2]. In order to underscore her determination, Ruth even swears a curse on herself if she does not keep this promise to Naomi (“May the Lord do to me …”). Ruth’s oath not only indicates her own unselfish devotion but highlights Naomi’s good character as someone worthy of such a committment.

Ruth’s speech has a chaiastic forum; notice the poetic five two-line couplets (Block, 40):

A Don’t urge me to leave you or turn back

B Where you go I will go and where you lodge I will lodge

X. Your people will be my people and your God my God

B’ Where you die I will die and there I will be burried

A’ Only death will make me leave you

1:17 Given the solemness of Ruth’s oath, Naomi had no choice but to accept her.

Naomi and Ruth arrive in Bethlehem (vv. 19-22)

1:19 Nothing more is said about the jouney to Bethlehem, so we can assume that the two women walked there alone. Given the danager along the road for two such women we can only conclude again that God’s providencial care was with them. This care is a major theme throughout the story.

Their arrival into town was nothing less then sensational. It caused quite a “stir.” The reaction must have included joy that she was still alive and had returned to her family and friends but also shock at the way life had turned out for her. It seems that even her appearance had changed considerably for the worse (“Is this Naomi?”). Note again that the emphasis and perspective of the story on women (no men are mentioned).

1:20-21 Naomi’s response to their shocked reaction is one of bitter grief. She tells the women not to call her Naomi which means “pleasant” but Mara which means “bitter.” It is worth noting that Naomi does not introduce her devoted Moabite daughter-in-law who must have been there with her. There is also some irony in that Naomi says she has returned “empty” since faithful Ruth was with her.

Naomi, rightly, understand that the ultimate cause of her afliction came from the Lord. Twice she uses the name which is translated “Almighty” in most English Bibles. The Hebrew word is shaddai; its meaning is somewhat uncertain.

1:22 This verse summarizes the chapter but adds that it is now the barley season which was likely in April or May (Heuy, 525).

References

Daniel I. Block, Judges, Ruth, The New American Commentary, General Editor, E. Ray Clendenen, Nashville: Broadman & Dolman Publishers, 1999.

Robert L. Hubbard Jr, The Book of Ruth, The New International Commentary on the Old Testament, General Editor, Robert L. Hubbard, Jr., Grand Rapids, MI : William B. Eerdmans Publishing, 1988.

F. B. Huey Jr, Ruth, The Expositor’s Bible Commentary, Volume 3, General Editor, Frank E. Gaebelein, Grand Rapids, MI : Zondervan Press, 1992.

Bruce Waltke, An Old Testament Theology, with Charles Yu, Grand Rapids, MI : Zondervan Press, 2007.