11 In the same way, the promise that I make does not return to me, having accomplished nothing. In spite of the fact that Elimelech, his wife Naomi, and his two sons (Mahlon and Kilion) are living according to the spirit of their day (“doing what is right in their own eyes”), two people (Ruth and Boaz) stand out as examples of those who live by faith in the God of Israel, and whose lives exemplify living in accordance with God’s Word. Naomi was preoccupied with the here and now, rather than trusting in God’s covenant promises by faith. Naomi’s first attempt is described in verses 8-10. ... Naomi and Ruth arrive in Bethlehem. Naomi’s sons marry foreign women, Orpah and Ruth. Call me ‘Mara’ because the Sovereign One has treated me very harshly. (7) Naomi does appear to have one thing right – humanly speaking, Naomi’s chances of perpetuating her husband’s line are between slim and none. In such a declared “emergency,” she reasoned, they must take extraordinary measures. Naomi told her friend not to call her “Naomi” (which means “pleasant”) any longer, but rather to call her “Mara” (which means “bitter”). Serving the god(s) of Moab (or any others) was an abomination to God: “You shall have no other gods before me” (Exodus 20:3). He keeps loyal love; that is, He is a God who perseveres in His love, and thus He is a covenant-keeping God. I pray that you, like Ruth, have forsaken all confidence in yourself and have cast yourself upon the one true God for salvation. Orpah and Ruth are brokenhearted. Ruth 1:2 And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. (X) 17 Where you die I will die, and there I will be buried. The best thing for Orpah and Ruth to do was to return to their people and their gods, Naomi concluded. When they entered Bethlehem, the whole city was stirred because of them, and the women of the city exclaimed, “Can this be Naomi?” 20 “Do not call me Naomi,” she replied. 2 Then I will make you into a great nation, and I will bless you, and I will make your name great, so that you will exemplify divine blessing. Ruth went out to glean barley, and providentially happened into the field of Boaz, a gracious, generous businessman and relative of Elimelech. (One was named Orpah and the other Ruth.) We know from the Book of Ruth that they took this trip 2 times. Ruth’s life story began in Moab, where, as a young Moabite woman, she married a man from Bethlehem. This is a text that has always puzzled me. His name was Nate Mirza. (AF) Why call me Naomi? The genealogy provided in chapter 4 would incline us to believe that the events of Ruth took place later – rather than sooner – in the period of the judges, because Ruth is the great grandmother of David.17 But other than this, there do not appear to be any direct links to events or persons in the Book of Judges. “You must not bow down to their gods; you must not serve them or do according to their practices. Where you go I will go,(V) and where you stay I will stay. So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest. Study Bible The Return to Bethlehem 19 So Naomi and Ruth traveled until they came to Bethlehem. 4. That person is a true Jew at heart. The crises of life are God’s pop quizzes, times when He puts our faith to the test, times when He gives us an opportunity to put our faith on display. As they continue their journey toward Bethlehem, Naomi makes a three-fold attempt to persuade Orpah and Ruth to return to their homes, rather than to accompany her all the way back to Israel. 2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. (4) While the author does not make a point of it, it seems reasonable to assume that the famine (as well as the deaths of Elimelech and his two sons) was a manifestation of divine discipline. Such people are in misery, and honestly, they make those around them miserable as well. She would have been very much at home in our Postmodern world. If Elimelech, Naomi, Mahlon, and Kilion suffered because of their sins, they deserved it. The benchmark by which we need to compare Ruth and Naomi is the Abrahamic Covenant: 1 Now the LORD said to Abram, “Go out from your country, your relatives, and your father's household to the land that I will show you. From these events, we can easily see that the Moabites were no friend to Israel. In the dark shadows of the days of the judges, we find two individuals whose lives are truly lights in the darkness. You will note from the first verse of chapter 1 that the setting for the story of Ruth is the times of the judges. Ruth worked in the field belonging to her relative Boaz and ultimately became his wife. Of whose family was Boaz? Then you go and have sexual relations with him so we can preserve our family line through our father.” 35 So they made their father drunk that night as well, and the younger one came and had sexual relations with him. The son of the oldest daughter was named Moab; the son of the younger daughter was named Ammon. Naomi, so to speak, put all of her eggs into one basket – marriage and bearing children. Many tears were shed, but in the end both women refused to leave Naomi and return to their mother’s home. That strongly suggests that she was still a Moabite at heart, still an idolater at heart. They no longer have their “old” or former husbands because they have died. The two women, now forever bound together by Ruth’s covenant, continued on their way until they reached Bethlehem. Having started off on a rather negative note, let me hasten to say that the Book of Ruth is a breath of fresh air for those of us who have just come from the Book of Judges. 5 Then Naomi’s two sons, Mahlon and Kilion, also died. Naomi not only disregards the Abrahamic Covenant, she also urges Ruth (and Orpah) to do likewise. 10 But they said to her, “No! So the woman was left all alone – bereaved of her two children as well as her husband! This is the origin of the Moabites and the Ammonites. 1. Now, Naomi urges both of her daughters-in-law to go back home to their own land21 and to their mothers’ homes22 and to find a new Moabite husband, so that they might have security.23 While God promised to bless all those who blessed Abraham and his offspring, Naomi told her daughters-in-law that to stay with her would be to share in the curse God had placed upon her.24 As the story of Ruth and Boaz unfolds, God promises are fulfilled, while Naomi’s warning and instructions are proven to be false. Ruth does not cling to Naomi as a kindred spirit, but as a very needy person. For my intense suffering is too much for you to bear. 2 These women invited the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 21 I left here full, but the Lord has caused me to return empty-handed. Naomi instructs us to beware of Calvinism run amuck. In short, Naomi is a picture of Israel’s spiritual condition at this point in their history. 14 In her first attempt, Naomi issues a parting blessing, punctuated by a farewell kiss (verse 9). Orpah succumbed to Naomi’s reasoning and chose to pursue what appeared to be in her best interest. In our text, Naomi’s conversation with her daughters-in-law is couched in language that gives the appearance that she is encouraging them to return to their families and their land because this would be in their best interest. 3 I will bless those who bless you, but the one who treats you lightly I must curse, and all the families of the earth will bless one another by your name” (Genesis 12:1-3, emphasis mine). Now that Orpah has decided to turn back, Naomi appears to have more leverage. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. But what she fails to see is that God is only increasing her problems to the level of human impossibility, so that He can demonstrate His power and grace through her weakness. Ruth rejected Naomi’s appeal to leave her and go back to Moab, choosing instead to believe and behave like a true Israelite. How did Ruth express her willingness not only to go to Judah, but also to serve the God of Naomi. (v. 22) _____ Ruth 2 . To do it any other way was to disobey God. So Naomi returned to Bethlehem from the country of Moab, along with her daughter-in-law Ruth the Moabite woman. A Christian wife is having difficulties in her relationship with her husband, and she shares this with a Christian friend. So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest. I think I understand generally what Paul is saying here, based upon the promise in Jeremiah: 33 “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord. And yet as the story of Ruth unfolded this time, it suddenly became obvious to me that Naomi was no role model. It was a good number of years ago that I sat in on an excellent elective class taught by my friend, Tom Wright. 14-17. And they continued to live there about ten years. Out of love, Naomi encourages her daughter-in-laws to return to their mothers homes. When Naomi returns to Bethlehem, she finds most of the residents of the city still living there, and judging by what we are told about Boaz, they appear to have done fairly well. 19-22. 26 The way they acquired the 400 wives by wiping out Jabesh Gilead is no more noble. How could Naomi encourage Ruth (and, by inference, Orpah) to return to their god(s), when doing so would condemn them eternally? In the past, Naomi was always portrayed in a somewhat flattering way. She believes in a God who is all powerful, but who is not merciful and compassionate. Naomi seems to be encouraging Ruth to accompany Orpah as she returns home. Now I should stop to say that I firmly believe in the sovereignty of God, that God is in absolute control of everything that takes place on this earth. 3 When Israel joined themselves to Baal-peor, the anger of the LORD flared up against Israel. This news prompted her to return to her people and to her land. Ruth went to a neighbor’s farm and started doing the same. And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. Naomi tended to focus only on herself, on her lack of sons to give in marriage, and on her lack of a child to carry on the family line. Lot and his family were spared, but his wife died (turned to salt) because she looked back. The first chapter of Ruth is very important because our appraisal of Ruth, Naomi, and (soon) Boaz in the first chapters of Ruth will greatly shape our understanding of the rest of the book. She persuaded her younger sister to help her get him drunk, and then for both of them to sleep with him to produce offspring for him. Such is not the case, my friend, and seeing her as some kind of heroine will distort our understanding of the message of this wonderful book. 10 The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. And thus there is no evidence of repentance on her part at this point in time. Her other daughter-in-law, Orpah, remains in Moab. I remember responding to Nate, “Neither do the rest of us.” Well, if this is true of us, it is certainly true of the Moabites. This is completely secular thinking. And so they, like Lot’s daughters (the oldest one in particular), devised a scheme whereby the line would be preserved, albeit apart from faith and obedience to God’s Word. Other translations have “another” – another husband. Even if I thought there was still hope for me—even if I had a husband tonight and then gave birth to sons— 13 would you wait until they grew up? ii. Naomi’s third appeal is to Ruth alone, based on Orpah’s decision to return home. 3. And a certain man of Bethlehem in Judah went to sojourn in the country of Moab, he and his wife, and his two sons. We know that this backfired because Balaam could not curse those whom God had blessed.5 When this approach did not work, Balaam counseled Balak how to harm Israel in a very different way – by having the Moabite women seduce the Israelite men.6 One might easily infer from this that the Moabites, like the Canaanites, were a sexually immoral people (in a way that tempted the Israelites). The decision to return to Israel. The answer is not hard to find. (T) Go back with her.”, 16 But Ruth replied, “Don’t urge me to leave you(U) or to turn back from you. Chapter 1: Ruth and Naomi in Moab. I’ll attempt to support my conclusions as we proceed in our study of this book. Naomi and Ruth Return to Bethlehem - When Naomi heard in Moab that the LORD had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return … We will return with you to your people.”, 11 But Naomi replied, “Go back home, my daughters! I would be very reluctant to conclude that Ruth’s husband or his parents taught her the law. Both the Benjamites’ sin and their judgment are similar to what happened in Genesis 19. Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. What a relief it is to leave Judges behind and come to the Book of Ruth! Naomi, after so many years, resolved to retrace her steps, and she with her two widowed daughters-in-law "went on the way to return to the land of Judah" (Ruth 1:7). For the Lord is afflicting me!”. Then she firmly stated her commitment to Naomi, to Israel, and to Israel’s God as a covenant. Ruth 1:19-22 NRSV. The Lord has afflicted[d] me;(AG) the Almighty has brought misfortune upon me.”, 22 So Naomi returned from Moab accompanied by Ruth the Moabite,(AH) her daughter-in-law,(AI) arriving in Bethlehem as the barley harvest(AJ) was beginning.(AK). That is precisely what Naomi did with Orpah and Ruth. You can come back to Bethlehem any time you’re ready for your life to change. 15 So Naomi said, “Look, your sister-in-law is returning to her people and to her god. If I have counted correctly, the term is used 48 times in the Old Testament; 9 times in the Pentateuch, 2 times in Ruth, 2 times in the Psalms, 1 time in Isaiah, 2 times in Ezekiel, 1 time in Joel, and 31 times in Job. 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