Ruth Chapter 1
Dedicated to Gail Jones
Why Study the Book of Ruth?
The Book of Ruth is not merely a charming love story — it is a theologically rich and prophetically significant portion of Scripture. It reveals God's sovereign hand in human relationships, His providential orchestration of redemptive history, and His unfolding plan for both Israel and the Church. While the story occurs during the dark days of the Judges, it stands as a beacon of light, foretelling the coming Messiah, typifying the Kinsman-Redeemer, and illustrating the grafting in of Gentiles into God’s covenant purposes.
Ruth in the Prophetic Canon
In ancient Jewish tradition, Ruth was often included among the prophetic books, not merely as a narrative, but as a revelation of God’s redemptive plan. The Jewish sages understood that Ruth's union with Boaz, her redemption from widowhood and foreignness, carried profound messianic implications.
Indeed, every name, every location, and every detail in the Book of Ruth is deliberately placed to highlight divine truth. As Paul teaches in Romans 15:4, “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.” Ruth is one such Scripture — rich with typology, doctrine, and hope.
Multi-Level Approach to Scripture (Hebraic Hermeneutic)
To truly appreciate Ruth — or any Scripture — one must examine it through multiple levels of interpretation:
Historical (Peshat) – The literal, primary application. Ruth is a real historical figure. Her story takes place during the time of the Judges, a period of apostasy, chaos, and lawlessness (Judges 21:25).
Practical (Drash) – There are timeless moral and spiritual lessons: loyalty, godly femininity, servanthood, humility, the blessings of obedience, and God's response to repentance.
Prophetic (Sod) – The book contains deep prophetic types and shadows. Ruth is a Gentile bride who is redeemed by Boaz, a Jewish kinsman-redeemer, which foreshadows the Church (the Bride) being redeemed by Jesus Christ (our Kinsman-Redeemer).
Remez (Hint) – Beneath the surface lies even more: connections between Shavuot (Pentecost) and the birth of the Church, or the inclusion of Gentiles in the Messianic line.
Greek vs. Hebrew Models of Prophecy
Modern readers often interpret prophecy using the Greek model:
Prophecy = Prediction → Fulfillment
But the Hebrew model sees prophecy as:
Prophecy = Pattern
In Ruth, we observe repeated patterns:
Famine → Departure → Return → Redemption
Death → Despair → Hope → Restoration
These mirror the macro-pattern of Israel and even the Church age.
Critical Links in God’s Redemptive Chain
The Book of Ruth connects key moments in redemptive history:
Bethlehem – Ruth and Boaz marry here, and generations later, David is born here — and ultimately, Jesus Christ, the Bread of Life (John 6:35), is born in Bethlehem (Micah 5:2).
The Cross – The Kinsman-Redeemer must be related, willing, and able. Boaz is a type of Christ, who fulfilled all three on the Cross.
The Crown – Ruth is an ancestor of King David, and through him, Christ. She shares in the Messianic line.
The Throne of David – As prophesied in 2 Samuel 7:12-16, Christ will reign from David’s throne. Ruth’s story is part of the very foundation of that promise.
Major Themes in Ruth
1. Kinsman-Redeemer (Go’el):
A central element of the book. Boaz fulfills the legal and familial role of redeemer, which in the Torah (see Leviticus 25:25, Deuteronomy 25:5-10) allows a near relative to redeem land or family from loss or bondage.
In the New Testament, Jesus fulfills this on our behalf (Hebrews 2:14-17). He became flesh to be our near relative, paid the price with His blood, and secured our eternal redemption (Ephesians 1:7).
2. Church and Israel:
Naomi can be seen as a type of Israel, the nation that endured famine, wandered, and returned bitter — yet not forgotten. Ruth represents the Gentile bride, brought in by grace through faith, joined to the Jewish Redeemer, and brought into the covenant promises (Romans 11:17-24).
3. Redemption of Both Land and Bride:
In Ruth 4, Boaz not only redeems the land that belonged to Naomi’s family, but also takes Ruth as his bride. This pictures the dual redemption Christ secures — of creation itself (Romans 8:22-23) and His bride, the Church (Revelation 19:7).
Outline of the Book
Chapter 1: Love’s Resolve – Ruth's devotion and commitment to Naomi is a picture of genuine conversion. “Your people shall be my people, and your God, my God.” (Ruth 1:16)
Chapter 2: Love’s Response – Ruth gleans in the field of Boaz. This is where the Redeemer sees and protects her.
Chapter 3: Love’s Request – The Threshing Floor scene is where Ruth, humbly and boldly, asks Boaz to take her under his wing — a proposal of redemption.
Chapter 4: Love’s Reward – Boaz redeems the land and the bride. Ruth becomes the great-grandmother of David.
Ruth and Shavuot (Pentecost)
In Jewish tradition, the Scroll of Ruth is read at Shavuot (Feast of Weeks) — 50 days after Passover. This festival celebrates the giving of the Law at Mount Sinai and, prophetically, the birth of the Church at Pentecost.
Interestingly, it is the only feast that uses leavened bread (see Leviticus 23:17), which many see as typifying Jew and Gentile together in one body (the Church) — as both Naomi and Ruth are brought together in redemption through Boaz.
Conclusion: A Book of Romance, Redemption, and Revelation
The Book of Ruth is the ultimate love story:
A love between Ruth and Naomi, marked by loyalty.
A love between Ruth and Boaz, marked by redemption.
A love between God and mankind, marked by grace.
It is a vital prelude to understanding biblical prophecy and the Book of Revelation, especially in relation to the Lamb’s Bride, the role of the Redeemer, and God’s faithful fulfillment of His covenant promises.
A. Background: Elimelech and His Sons
1. (Ruth 1:1) A Sojourn in Moab
“Now it came to pass, in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem, Judah, went to dwell in the country of Moab, he and his wife and his two sons.”
(Ruth 1:1, New King James Version)
a. In the days when the judges ruled:
This historical account opens during the time of the judges, a period that lasted approximately four centuries following the death of Joshua and before the establishment of the monarchy in Israel. It was a spiritually unstable era marked by cycles of rebellion, divine discipline, national repentance, and temporary deliverance. During this time, Israel had no centralized government and was led sporadically by judges—deliverers whom God raised up in response to Israel's cries for help after falling into sin and oppression.
Noteworthy judges included Gideon, Samson, and Deborah. Each of these individuals was raised by God for specific moments of crisis, but none established lasting political or spiritual reform.
The spiritual condition of Israel during this era is best summarized by the repeated declaration in Scripture:
“In those days there was no king in Israel; everyone did what was right in his own eyes.”
(Judges 17:6, 18:1, 19:1, and 21:25, New King James Version)
This statement reflects moral relativism and a rejection of God’s authority—a condition contrary to the covenant obligations Israel had under the Law.
b. A certain man of Bethlehem:
In the midst of these dark days, a man from Bethlehem in Judah made the decision to leave the Promised Land due to famine. Bethlehem, meaning “House of Bread,” was typically a region rich in agricultural productivity. Yet in this instance, it failed to provide, indicating severe national distress.
To leave Bethlehem for Moab was not a neutral relocation. It involved traveling a difficult route through the desolate Jericho pass, the Judean wilderness, descending toward the Dead Sea, crossing the Jordan River, and entering into Moab, a pagan nation east of Israel.
From a spiritual standpoint, this journey signified more than a geographic move; it represented a departure from trusting God’s provision in the land He had promised. It was a step backward toward the wilderness—a symbolic return to the conditions from which Israel had been redeemed.
c. A famine in the land:
According to the covenant outlined in the Mosaic Law, famine was one of the disciplinary tools God used when Israel fell into disobedience. As recorded in the Law:
“And it shall be that if you earnestly obey My commandments which I command you today, to love the Lord your God and serve Him with all your heart and with all your soul, then I will give you the rain for your land in its season… Take heed to yourselves, lest your heart be deceived, and you turn aside and serve other gods… lest the Lord’s anger be aroused against you, and He shut up the heavens so that there be no rain.”
(Deuteronomy 11:13–17, New King James Version)
The famine in Bethlehem, therefore, was not merely a natural event but a divine chastening upon a wayward nation.
d. Went to sojourn:
The text states that the man intended only to sojourn—to temporarily stay—in Moab. The word implies a plan to eventually return. However, as the narrative unfolds, we learn that this temporary move extended into ten long years, filled with sorrow and loss, and the man—Elimelech—never returned. What was meant to be a brief escape from trouble became a lasting detour with devastating consequences.
Elimelech’s name means “My God is King,” but his actions did not reflect that reality. Rather than remaining in the land and trusting in God’s sovereign provision and promises, he chose to take matters into his own hands. His decision to leave was not rooted in faith, but in expedience.
His move to Moab, a nation often hostile to Israel and under divine disfavor (see Deuteronomy 23:3–6), underscores the tragic irony of his name. A man whose very identity proclaimed God's kingship lived as though God's rule could be disregarded in difficult times.
From a Baptist theological perspective, this verse serves as a solemn reminder that God desires His people to walk by faith, not by sight (see 2 Corinthians 5:7), and that straying from His will—even with good intentions—often leads to unforeseen consequences. Elimelech’s choice emphasizes the importance of remaining faithful in trials and trusting God’s covenant promises over temporal security.
2. Ruth 1:2–5 – Tragedy in Moab
“The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion—Ephrathites of Bethlehem, Judah. And they went to the country of Moab and remained there. Then Elimelech, Naomi’s husband, died; and she was left, and her two sons. Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years. Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband.” — Ruth 1:2–5 (NKJV)
a. The consequences of Elimelech’s choice unfold painfully. Though his name meant “God is King,” Elimelech’s decision to leave the Promised Land for Moab — a pagan territory hostile to Israel — did not bring the provision or peace he may have hoped for. Shortly after arriving, Elimelech died, leaving Naomi widowed in a foreign land and burdened with the sole responsibility of raising her two sons.
This passage reminds us that stepping outside of God’s covenant promises, even for what seems a practical reason like famine, can lead to unintended consequences. While the text does not state explicitly that Elimelech’s death was divine judgment, Scripture teaches that blessing was contingent on obedience:
“And it shall be that if you earnestly obey My commandments… I will give you the rain for your land in its season… that you may gather in your grain, your new wine, and your oil” (Deuteronomy 11:13–14, NKJV).
The famine and following tragedies reflect the spiritual decay of Israel during the time of the judges.
b. Mahlon and Chilion’s disobedience follows. Rather than returning home, the family settled in Moab. In time, the two sons married Moabite women — Orpah and Ruth — which violated God’s clear instruction to remain separate from the pagan nations.
“Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. For they will turn your sons away from following Me…” (Deuteronomy 7:3–4, NKJV).
Though Ruth would ultimately become a vessel of God’s grace, at this point in the story, these marriages were acts of disobedience. The spiritual compromise mirrors the theme of the Book of Judges:
“In those days there was no king in Israel; everyone did what was right in his own eyes.” (Judges 21:25, NKJV).
c. Naomi is left alone — a triple tragedy. After ten years, both sons also die. Naomi, once surrounded by husband and sons, is now left a widow with two Moabite daughters-in-law, in a foreign land, with no provision, no heirs, and no support system. In the ancient Near East, to be a childless widow was to be among the most vulnerable. Without family, women had no legal standing and were often reduced to begging or worse. Naomi’s condition is desperate and emblematic of how far God’s people can fall when they depart from His provision.
Yet even in this dark moment, God was not absent. This suffering would become the soil from which redemption and covenant faithfulness would blossom — through Ruth, the Moabite widow, who would become part of the lineage of King David and ultimately Jesus Christ.
“But God has chosen the foolish things of the world to put to shame the wise… and the things which are not, to bring to nothing the things that are.” (1 Corinthians 1:27–28, NKJV).
Ruth 1:6–7 – The Three Widows Head Back to Judah
“Then she arose with her daughters-in-law that she might return from the country of Moab, for she had heard in the country of Moab that the Lord had visited His people by giving them bread. Therefore she went out from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah.” — Ruth 1:6–7 (NKJV)
After ten long, sorrowful years in Moab, Naomi made the courageous decision to return to Judah. Word had reached her that the LORD had visited His people by giving them bread, which implied not just physical provision, but divine favor. Though still surrounded by sorrow, Naomi chose to rise up and go back to the place of covenant blessing, demonstrating a glimmer of faith amidst her grief. She had heard, even in a pagan land, that the God of Israel was once again active among His people. Though Naomi was not yet full of hope, she had enough faith to believe that the Lord could still provide.
This is significant. The Hebrew word for “visited” in this verse suggests more than just a casual glance — it means God took direct action on behalf of His people. This echoes His consistent covenantal care as seen in Deuteronomy 11:14, where the LORD promises, “then I will give you the rain for your land in its season… that you may gather in your grain, your new wine, and your oil.” (Deuteronomy 11:14, NKJV). Naomi, though devastated, heard of this restoration and determined to return to the land of promise.
Her actions serve as a contrast to many who hear of God’s goodness but choose to stay in their place of spiritual famine. Naomi went out from the place where she was, which separates her from those who remain in compromise or despair. This small act of movement was the beginning of her return not only to the land of Israel but to the blessings of God. She could have remained in Moab forever, bitter and broken, but instead she acted in faith, however feeble it may have seemed. Her two daughters-in-law, Orpah and Ruth, began the journey with her.
This moment is a powerful picture of repentance and return. Though Naomi had wandered far from God's covenant land, she had not gone beyond the reach of His mercy. Her decision to return echoes the heart of James 4:8, which calls, “Draw near to God and He will draw near to you.” (James 4:8, NKJV). Even in the Old Testament economy, the path back to God was always open through humble obedience.
Ultimately, Naomi’s return sets the stage for God's unfolding redemptive plan through Ruth, a Gentile woman who would soon demonstrate extraordinary covenant loyalty and become part of the lineage of Christ. This shows how God’s providence often works through quiet faith and small steps of obedience—even by those who feel crushed by life.
Ruth 1:8–9 – Naomi Petitions Her Daughters-in-Law to Return to Moab
“And Naomi said to her two daughters-in-law, ‘Go, return each to her mother’s house. The Lord deal kindly with you, as you have dealt with the dead and with me. The Lord grant that you may find rest, each in the house of her husband.’ Then she kissed them, and they lifted up their voices and wept.” — Ruth 1:8–9 (NKJV)
In this deeply emotional moment, Naomi turns to her two daughters-in-law and pleads with them to return to their homes in Moab. “Go, return each to her mother’s house,” she urges — not out of bitterness or cold dismissal, but out of a selfless desire for their well-being. From a human standpoint, it was the most logical advice: they were young Moabite women with greater prospects among their own people than in the foreign land of Israel, where they would be seen as outsiders. Naomi had nothing tangible to offer them. There was no promise of husbands, wealth, or security.
Naomi’s next words reflect her deep love and spiritual concern: “The Lord deal kindly with you, as you have dealt with the dead and with me.” Her prayer invokes the covenant name of God, Yahweh (rendered “the Lord”), showing that even in her grief, she acknowledges the sovereignty and mercy of Israel’s God. The phrase “deal kindly” is translated from the Hebrew word ḥesed, a term rich with covenantal significance. This word refers to loyal love, mercy, and grace—often undeserved and always reflective of God's character. It is used throughout the Old Testament to describe God's covenant faithfulness to His people. As Southern Baptists affirm, the love of God is not only redemptive but deeply relational, shown in real acts of grace to His children.
Naomi adds, “The Lord grant that you may find rest, each in the house of her husband.” She is praying for their future — that they would find security and peace through new marriages. Here, marriage is presented not only as companionship but as a place of rest — a shelter from life’s harshness. This aligns with God’s design in Genesis 2:18, which says, “And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.’” (Genesis 2:18, NKJV). Marriage, when pursued within God’s design, brings stability, dignity, and mutual care. Naomi wanted that for these women, even though it meant losing their company.
Then we are told, “She kissed them, and they lifted up their voices and wept.” This heartfelt goodbye shows how genuine and deep their bond had become. This was no mere legal or duty-bound relationship; Naomi had truly become a mother to them, and they had come to love her as daughters. Their weeping was not out of mere sentimentality but the sorrow of real love being torn by necessity.
What we witness in these verses is a noble example of sacrificial love. Naomi releases the two women out of concern for their well-being, and she does so with grace and blessing. Her attitude mirrors Philippians 2:4, “Let each of you look out not only for his own interests, but also for the interests of others.” (Philippians 2:4, NKJV). In a time when her own life seemed emptied of hope, Naomi still expressed love that put others first — a sign of a faithful heart shaped by God, even in suffering.
Ruth 1:10–13 – Naomi Pleads With Her Daughters-in-Law to Remain in Moab
“And they said to her, ‘Surely we will return with you to your people.’ But Naomi said, ‘Turn back, my daughters; why will you go with me? Are there still sons in my womb, that they may be your husbands? Turn back, my daughters, go—for I am too old to have a husband. If I should say I have hope, if I should have a husband tonight and should also bear sons, would you wait for them till they were grown? Would you restrain yourselves from having husbands? No, my daughters; for it grieves me very much for your sakes that the hand of the Lord has gone out against me!’” — Ruth 1:10–13, NKJV
When Orpah and Ruth initially respond to Naomi, their words are full of loyalty and resolve: “Surely we will return with you to your people.” They were willing to leave their homeland, their gods, and their families to remain with Naomi — a remarkable expression of love and commitment. Yet Naomi presses further, giving them a sobering dose of realism and pleading from a place of deep grief.
She begins with a rhetorical question grounded in the custom of levirate marriage, established in Deuteronomy 25:5–6, which taught that the brother of a deceased man was to marry the widow and raise offspring in his name: “If brothers dwell together, and one of them dies and has no son... her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her.” (Deuteronomy 25:5, NKJV). Naomi, now old and beyond childbearing years, plainly states she has no more sons to offer: “Are there still sons in my womb, that they may be your husbands?”
Even if Naomi were to miraculously remarry and conceive immediately — “If I should have a husband tonight and should also bear sons” — it would be absurd to think her daughters-in-law could wait twenty years or more to remarry. “Would you wait for them till they were grown? Would you restrain yourselves from having husbands?” Naomi is not mocking them but exposing the futility of such hope. She speaks from an honest recognition that she can provide them no future in worldly terms.
Her final and most vulnerable statement reveals the spiritual weight she carries: “It grieves me very much for your sakes that the hand of the Lord has gone out against me.” Naomi attributes her suffering not to chance or fate but to the sovereign hand of God. This is consistent with the biblical theme of God’s chastening hand being active in the lives of His covenant people. As Baptists, we affirm that God's providence extends to both blessing and discipline (cf. Hebrews 12:6, “For whom the Lord loves He chastens, and scourges every son whom He receives.” — Hebrews 12:6, NKJV). Naomi’s theology is intact — she does not curse God, but acknowledges His rule even in affliction.
Importantly, she expresses this view without bitterness. Though she feels judged by God, she still returns to Him. Her heart is not hardened. Like Job, she does not sin by charging God with wrong (cf. Job 1:22, “In all this Job did not sin nor charge God with wrong.” — Job 1:22, NKJV). Her return to Judah is not only geographical but spiritual. She may feel the hand of the Lord is against her, but she still knows His character — righteous, just, and merciful. Her trust in God’s sovereignty is a lesson in faith under suffering.
Naomi couldn’t have known that the very God she felt had turned against her was about to pour out unimaginable grace. Soon, the Lord would providentially guide Ruth to Boaz and bring forth not only redemption, but a lineage that would lead to King David — and ultimately, to Jesus Christ (cf. Matthew 1:5–6, “Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, and Jesse begot David the king.” — Matthew 1:5–6, NKJV).
So, though Naomi perceived God’s hand as heavy, in reality, His plan was already unfolding — for her good and for God’s glory.
Ruth 1:14 – Orpah Returns, Ruth Remains
“Then they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her.” — Ruth 1:14, NKJV
This simple verse captures a critical turning point, not only in the book of Ruth but in the unfolding redemptive plan of God. Two women stand at a crossroads — one turns back to what is familiar; the other moves forward in faith into the unknown.
a. “Then they lifted up their voices and wept again” – This was no cold or indifferent moment. The emotions were real, and they ran deep. Both Orpah and Ruth genuinely loved Naomi, and the shared pain of grief and uncertainty was evident. Their tears were not merely for Naomi but also for the lives they once imagined — now shattered by loss. Yet in moments of grief and decision, we often find the dividing line between natural affection and spiritual conviction.
b. “Orpah kissed her mother-in-law, but Ruth clung to her” – Both women expressed love, but only one expressed commitment. Orpah's kiss was likely sincere — a respectful farewell. But Ruth’s clinging was the language of covenant. The Hebrew word translated “clung” is dabaq, the same term used in Genesis 2:24: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” — Genesis 2:24, NKJV. This was more than affection; it was loyalty, faithfulness, and personal sacrifice — the kind of devotion that mirrors saving faith.
Baptist theology emphasizes not merely intellectual assent or emotional stirring, but the reality of saving faith that bears fruit. James wrote, “But be doers of the word, and not hearers only, deceiving yourselves.” — James 1:22, NKJV. Orpah had emotion but no motion. She kissed Naomi, but then walked away. Ruth, on the other hand, acted in sacrificial faith. She didn’t just say she loved Naomi — she proved it by staying.
This moment draws a dividing line, one that is still seen today. Many are stirred by the things of God — touched in a church service, moved by a sermon, brought to tears by conviction — but in the end, they turn back to the comforts of Moab, never truly forsaking the world for the promises of God.
c. “Orpah kissed... but Ruth clung” – This comparison is deeply instructive. The Spirit of God often brings people to the border of decision, where their response separates casual faith from covenant commitment. The crossroad between Moab and Judah became a spiritual litmus test — not just for Ruth and Orpah, but for all who would read their story. One faded into obscurity; the other became part of the lineage of Christ (see Matthew 1:5, “Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse” — Matthew 1:5, NKJV).
Ruth 1:15–18 – Ruth’s Bold Declaration of Faith and Loyalty
“And she said, ‘Look, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.’ But Ruth said: ‘Entreat me not to leave you, Or to turn back from following after you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, And your God, my God. Where you die, I will die, And there will I be buried. The LORD do so to me, and more also, If anything but death parts you and me.’ When she saw that she was determined to go with her, she stopped speaking to her.” — Ruth 1:15–18, New King James Version
a. “Look, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.” – Naomi, perhaps still grieved and bitter, urged Ruth to do what Orpah had done: return to the familiar land of Moab, her native people, and tragically, her false gods. This shows that Naomi understood the implications — turning back to Moab was not merely geographic, it was spiritual. Going back meant abandoning the God of Israel. Naomi didn't want Ruth to make a shallow commitment, especially if she wasn’t prepared for the cost. Jesus later echoed this truth in Luke 14:27: “And whoever does not bear his cross and come after Me cannot be My disciple.”
b. “But Ruth said: ‘Entreat me not to leave you, Or to turn back from following after you.’” – Ruth’s response reveals a steadfast heart. She pleads with Naomi not to press her to abandon this path. Her words show an intentional, self-sacrificial devotion — not driven by convenience, but by conviction.
c. “For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, And your God, my God.” – These lines are among the most powerful declarations of loyalty in all of Scripture. Ruth's commitment was not just to Naomi — it was a total realignment of identity, community, and faith. She was leaving behind her homeland, culture, and religion to embrace a new identity as a follower of the God of Israel.
This echoes the heart of true conversion. Ruth was not merely relocating; she was repenting — turning from the idols of Moab to serve the living God, much like what Paul described in 1 Thessalonians 1:9: “For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God.”
d. “Where you die, I will die, And there will I be buried.” – Ruth’s commitment was permanent. Burial in a foreign land was no light matter in ancient cultures. She was willing to sever all future ties to Moab — even in death — to remain with Naomi and the God of Israel. This mirrors what Jesus said in Luke 9:62: “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.”
e. “The LORD do so to me, and more also, If anything but death parts you and me.” – Ruth swears by the covenant name of God, “the LORD” (Yahweh), calling Him as witness and enforcer of her vow. This reveals that Ruth had already placed her trust in Israel’s God — she was not just moving with Naomi out of pity or emotion, but in response to faith.
Though Ruth had limited theological training, her conscience already aligned with divine truth. This speaks to the power of genuine faith — even when not fully informed, true belief is both submissive and sacrificial. Hebrews 11:6 reminds us, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”
f. “When she saw that she was determined to go with her, she stopped speaking to her.” – Naomi recognized the immovability of Ruth’s faith. Her silence wasn’t disapproval; it was surrender. Ruth had counted the cost — and was ready to walk the narrow road. Matthew 16:24 says, “Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.’”
Ruth 1:19–21 – Naomi’s Bitterness and Honest Return to God
“Now the two of them went until they came to Bethlehem. And it happened, when they had come to Bethlehem, that all the city was excited because of them; and the women said, ‘Is this Naomi?’ But she said to them, ‘Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. I went out full, and the LORD has brought me home again empty. Why do you call me Naomi, since the LORD has testified against me, and the Almighty has afflicted me?’”
— Ruth 1:19–21, New King James Version
a. “Now the two of them went until they came to Bethlehem.” – The journey from Moab to Bethlehem was not just a physical trek uphill through rugged terrain; it was a spiritual pilgrimage. For Naomi, it was a return to the land of covenant. For Ruth, it was a conversion experience — her first steps of faith as a new believer. This moment likely included hours of discussion between them, with Naomi recounting the promises and faithfulness of the God of Israel. Romans 10:17 says, “So then faith comes by hearing, and hearing by the word of God.” Ruth had heard enough to believe.
b. “All the city was excited because of them; and the women said, ‘Is this Naomi?’” – Bethlehem was a small village, and Naomi’s return after more than a decade stirred emotion. The phrase "all the city was excited" indicates both surprise and sympathy. Naomi had left with her family, possibly in prosperity (“I went out full”), and now returned widowed, impoverished, and accompanied only by a foreign daughter-in-law. Her visible sorrow provoked an audible reaction. The people could hardly recognize her, not just due to age, but because of what suffering had etched on her face.
c. “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me.” – Naomi’s name meant “pleasant,” but she asked to be called “Mara,” which means “bitter.” This was a public testimony of how life’s afflictions had changed her. She wasn’t pretending — she was honest about her pain. Yet even in this raw confession, she did not deny God; she acknowledged His sovereignty. Job 2:10 echoes this kind of faith: “Shall we indeed accept good from God, and shall we not accept adversity?”
d. “I went out full, and the LORD has brought me home again empty.” – Naomi viewed her earlier departure as a moment of fullness — family, hope, and a future. But sin and disobedience often deceive us into thinking we’re doing what's best. The fullness she had in Bethlehem (in God’s land and presence) was lost when they went to Moab. Now, having suffered great loss, she admits her emptiness — not just emotional, but spiritual. It’s an honest assessment: what she once had in disobedience she lost, and she now returns humbled.
This statement is a reverse testimony of Psalm 23:1: “The LORD is my shepherd; I shall not want.” Naomi had wandered from the Shepherd and ended up in want. But like the prodigal son in Luke 15:17–18, Naomi had come to her senses and returned.
e. “Why do you call me Naomi, since the LORD has testified against me, and the Almighty has afflicted me?” – Naomi didn’t blame fate, nor did she claim she was a victim of chance. She attributed her afflictions to the hand of the LORD. This is deep theology. She saw God’s hand not only in blessing but also in discipline. Hebrews 12:6 declares, “For whom the LORD loves He chastens, And scourges every son whom He receives.”
Naomi’s theology was sound. Though she couldn’t yet see the unfolding providence of God, she trusted that He was in control. Her bitterness was not against God — it was her way of describing her journey through hardship and grief. This is what distinguishes sorrow from sin. She wept, but she returned. She grieved, but she didn’t run from God — she came home to Him.
f. Doctrinal Reflection – Naomi teaches us that lament is not rebellion. There is a godly way to grieve. Christians are not immune to sorrow, but our sorrow must turn us toward God, not away from Him. Like Naomi, we must recognize that life in rebellion leads to emptiness, and the only way home is through humility and repentance. As James 4:8 says, “Draw near to God and He will draw near to you.”
Ruth 1:22 – The Return that Changed Everything
“So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. Now they came to Bethlehem at the beginning of barley harvest.”
— Ruth 1:22, New King James Version
a. “So Naomi returned...” – These simple words signify much more than a change of location. They represent repentance. Naomi didn’t just return to Bethlehem — she returned to the covenant people of God, to the land of promise, and to the God she had wandered from. Her return was not triumphant, but humble. She came back broken, widowed, and poor — but she came back to the Lord. This echoes the call of Zechariah 1:3: “Return to Me,” says the LORD of hosts, “and I will return to you.”
Though she felt the Lord’s hand had afflicted her, she still believed He was her only hope. Like the prodigal son in Luke 15:20, Naomi arose and came to her Father — and this step of faith, though small and painful, became the turning point not only for her life, but for redemptive history.
b. “And Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab.” – Ruth is still identified as “the Moabitess” — a Gentile outsider — yet she is also now identified with Naomi's return. This emphasizes the powerful conversion Ruth has undergone. She didn’t just leave Moab physically; she had left it spiritually as well. Ruth’s loyalty to Naomi brought her into the covenant community of Israel — and ultimately into the line of the Messiah (Matthew 1:5).
Her decision to follow Naomi and the God of Israel was a bold break from her past. Her identity was being rewritten — not by bloodline, but by faith. Galatians 3:29 declares, “And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.”
c. “Now they came to Bethlehem at the beginning of barley harvest.” – This closing phrase is more than a time-stamp. It signals hope. The barley harvest was the first harvest of the year — a season of firstfruits, of provision, and of new beginnings. It typically occurred in late March or early April, during the time of Passover. Thus, their return coincided with a national season of redemption and renewal — a providential detail that foreshadows the spiritual harvest to come.
This is a turning point in the narrative. The scene shifts from despair to the earliest signs of redemption. Naomi had lost everything — yet she returned in time for a harvest, which symbolically and literally points to the blessings God is about to pour out.
d. Doctrinal Reflection: God’s Providence in Repentance – Naomi’s journey is a portrait of repentance. She came back empty, but she came back. And that was enough for God to begin His work of restoration. As Lamentations 3:22–23 reminds us: “Through the LORD’s mercies we are not consumed, because His compassions fail not. They are new every morning; Great is Your faithfulness.”
Naomi couldn’t see the full plan — that Ruth would meet Boaz, that they would have a child, that this line would lead to David, and ultimately to Christ. But God did. And her decision to return made all the difference.
e. Application: The Power of a Faithful Return – Never underestimate what God can do with one obedient step. Naomi had no resources, no plan, and no visible reason for hope — except her faith in God. Her return set in motion one of the most beautiful redemption stories in Scripture.
Even when we feel disqualified by failure, sin, or loss, the grace of God invites us to return. And when we do, He not only welcomes us — He weaves our return into His greater purposes.
