Naomi "heard in the fields of Moab how that Jehovah had visited His people to give them bread" (ver. 6). True to their respective names, Bethlehem had again become "the house of bread," and Judah "the land of plenty and of praise." 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" (ver. 7).
But there is no record that Naomi was repentant toward God concerning her original departure from Bethlehem. Her first thought like that of the miserable prodigal was to go where there was "bread enough and to spare.”
The Three Widows
In leaving Moab, the elder widow felt that the case of her young companions greatly differed from her own. She was an Israelite, and was returning to the land of her birth, of her family inheritance, and of her God. But Orpah and Ruth had no such prospect in Judah. Indeed, they would leave behind in Moab their relatives, their own nation, and their idols. And Naomi felt she ought not to expect them to renounce their natural ties with Moab on her account; she would journey on alone to Bethlehem. Therefore, Naomi advised them each to return "to her mother's house," at the same time invoking the blessing of Jehovah upon both of them for their kindness to her and to the dead (vers. 8, 9).
The young widows were both deeply affected by Naomi's kind and considerate words, and they wept much as she kissed them, but strongly protested that they were prepared to accompany her to Bethlehem, saying, "We will certainly return with thee to thy people" (vers. 9, 10). But Naomi had learned wisdom out of her own experience. She no doubt remembered her late husband's rash decision to go away from "the house of bread" and to seek bread elsewhere, and she recalled its unhappy results. At any rate, she besought her daughters-in-law to make no such hasty choice. They would gain no earthly benefit by following a forlorn and forsaken woman as, alas, she was. They must not expect a second marriage into the house of Israel. Besides, added Naomi mournfully and rather peevishly, "I am in much more bitterness than you; for the hand of Jehovah is gone out against me" (vers. 11-13).
No doubt the saddened woman was speaking unselfishly, but viewed as the words of one professing faith in Jehovah, the God of Israel, her witness to the Moabite women of His unchanging providence and unfailing goodness was feeble, and even false. It was feeble for her after ten years still to be smarting under the bitterness of her own bereavement. It was false of her to declare that the hand of Jehovah was against her. His hand had not led the family to Moab; it was by their own choice that they turned away from the land where His hand would have preserved their souls alive through the days of famine (see Psa. 33:18, 1918Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; 19To deliver their soul from death, and to keep them alive in famine. (Psalm 33:18‑19)).
Naomi's discouraging words exercised and tested the hearts of the young women; "and they lifted up their voice and wept again," seeking some relief or resource in tears, as women will. But there they stood at the parting of the ways, and decide they must forthwith. Naomi's plain speaking was a stringent trial of their inward motives. Should they forsake their mother-in-law, or their own mothers? Should they leave the land of Moab for the land of Israel? Should they seek Jehovah, the God of Naomi and her fathers, or should they continue to serve the gods of their own people and of their own childhood? Each decided for herself what to do. "And Orpah kissed her mother-in-law, but Ruth slave to her" (ver. 14).
Orpah's kiss was an affectionate farewell, coupled with a decent and sincere regard for her husband's mother, but nothing more. Ruth's embrace expressed similar affection and respect, but indicated also, what Orpah lacked, an entire surrender of herself to a future life of faith in the living God. Naomi, however, appeared to have some doubts of the latter's sincerity, and she again advised her to stay in her native land, for she said to Ruth, "Behold, thy sister-in-law is gone back to her people and to her gods: return after thy sister-in-law" (ver. 15). But neither sisterly affection nor matronly advice could change her steadfastness. A divine power was secretly, but irresistibly working within her. As it has been said, "If Orpah shows us the feelings of nature, Ruth certainly displays the power of grace.”
Ruth's Great Decision
Considering in the light of Ruth's subsequent history her resolute determination to accompany her mother-in-law, it seems certain that her conscience and heart must have been deeply exercised by something of the truth of God which she had seen and heard and believed to be true. Inward anxiety and unrest were now constraining her to forsake her idols and seek the favor of Jehovah, the living God of Israel. But she feared lest Naomi's repeated dissuasions might turn her from her purpose. Accordingly, Ruth's fervent outburst of devotion and determination came swiftly in reply.
"And Ruth said, ' Do not intreat me to leave thee, to return from following after thee; for whither thou goest I will go, and where thou lodgest I will lodge; thy people shall be my people, and thy God my God; where thou diest will I die, and there will I be buried." This emphatic declaration she confirmed by a solemn oath—"Jehovah do so to me, and more also, if aught but death part me and thee." The piety, resolution, and enthusiasm of this speech convinced Naomi of the integrity and determination of Ruth. "And when she saw that she was steadfastly minded to go with her, she left off speaking to her. And they two went until they came to Bethlehem" (vers. 16-19).
The bold and devout words of Ruth bespoke her career as a genuine disciple of truth. Already in her heart "faith was working through love" (Gal. 5:66For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. (Galatians 5:6)). The "good fruit" of her lips was a clear indication that the tree was "good," not "corrupt" (cp. Matt. 7:16-2016Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them. (Matthew 7:16‑20)). Like Abram, the father of all who believe, Ruth was forsaking the land of idols for the land of Jehovah's promise. Indeed, the pious attachment of this young Gentile woman to a sorrow-stricken "mother in Israel" would have been an "ornament of grace" upon even a well-seasoned veteran, while her expressions of intense devotion to Naomi may well be compared with those of Ittai the Gittite to David (2 Sam. 15:2121And Ittai answered the king, and said, As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. (2 Samuel 15:21)), of Elisha to Elijah (2 Kings 2:3-63And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him, Knowest thou that the Lord will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace. 4And Elijah said unto him, Elisha, tarry here, I pray thee; for the Lord hath sent me to Jericho. And he said, As the Lord liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho. 5And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the Lord will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace. 6And Elijah said unto him, Tarry, I pray thee, here; for the Lord hath sent me to Jordan. And he said, As the Lord liveth, and as thy soul liveth, I will not leave thee. And they two went on. (2 Kings 2:3‑6)), of Simon Peter to our Lord (Luke 22:3333And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. (Luke 22:33); John 13:3737Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. (John 13:37)). Indeed, by leaving her father and mother for the truth's sake (2:11), Ruth bore one of the marks which, the Lord said, distinguished His true disciples (Matt. 10:3737He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. (Matthew 10:37); Luke 14:2626If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. (Luke 14:26)).
Let us, before passing on, glance again at verse 14, where we read that in contrast with the departure of Orpah, Ruth "slave unto her (Naomi)." The word, "slave," denotes Ruth's complete self-surrender in love and loyalty to her new calling. She was yielding herself wholeheartedly and unreservedly to share not merely the temporal fortunes of her mother-in-law, but the worship of Jehovah in the land of His chosen people.
To cleave is the term used by God at the beginning of human history to express the undivided and unchanging affection that a man should maintain for the wife of his choice (Gen. 2:2424Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. (Genesis 2:24)); this love is so intimate and unifying that by cleaving the "two shall be one flesh" (Eph. 5:3131For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. (Ephesians 5:31)). Moreover, cleaving is expressive of the loving obedience and worshipping service which should mark the people of God, and six times the children of Israel were exhorted by Moses and by Joshua to cleave unto Jehovah their God (Deut. 10:20;11:22; 13:4; 30:2020Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name. (Deuteronomy 10:20)
22For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him; (Deuteronomy 11:22)
4Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. (Deuteronomy 13:4)
20That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. (Deuteronomy 30:20); Josh. 22:5; 23:85But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. (Joshua 22:5)
8But cleave unto the Lord your God, as ye have done unto this day. (Joshua 23:8)). It is significant, therefore, that in recording Ruth's decisive step towards Bethlehem, it is said that she "clave" unto Naomi. Her choice sprang not from a mere whim of her friendly emotions, but from a rooted conviction of her soul. Her eye was upon the God of Israel rather than upon the mother of her dead husband.
Naomi's Tongue Bitter, Hands Empty, Soul Afflicted
After an absence of more than ten years, Naomi returned to Bethlehem, and her appearance there accompanied by Ruth, the Moabite stranger, stirred the interest and curiosity of the townspeople, many of whom probably knew her before the great famine, when her late husband was, as it seems, a person of eminence and influence in the city. Those who recognized Naomi were astonished at the change in her. "And it came to pass, when they came to Bethlehem, that all the city was moved about them, and the women said, Is this Naomi?'" (ver. 19).
In her reply to the women, Naomi spoke as an unhappy woman, no longer to be known in Bethlehem as Naomi the pleasant but as Mara the bitter. She magnified her own sorrows and trials, and had not one word to say of the goodness of Jehovah in bringing her back safely to His own land and to her own kindred and city. Whatever her testimony for God may have been in the land of Moab, it was very weak when she stood once more on her own doorstep. Thinking still, no doubt, of her triple bereavement, as well as other grievances, she "foolishly" charged the Almighty with dealing bitterly with her, and Jehovah with bringing her home empty-handed and afflicted. She said to the women, "Call me not Naomi—call use Mara; for the Almighty has dealt very bitterly with me. I went out full, and Jehovah has brought me home again empty. Why do ye call me Naomi, seeing Jehovah has brought me low, and the Almighty has afflicted me?" (vers. 20, 21). Such were the strange words of complaint against God uttered by a woman of faith!
The Beginning of Barley-Harvest in Bethlehem
But if the heart of Naomi was somber and sad, there was a melody of gladness in the land where the Almighty was the Shield and Jehovah was the Sun. The fields of Bethlehem were rejoicing in the bounties of the early crops ripening for the harvesters: "For behold, the winter is past, The rain is over, it is gone; The flowers appear on the earth; the time of singing is come" (SoS. 2:11, 12). Jehovah was blessing with renewed fruitfulness the land He had chosen out of all other lands to be called His own land.
Barley ripened early, and well in advance of wheat, in Canaan as in Egypt (Ex. 9:31, 3231And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. 32But the wheat and the rie were not smitten: for they were not grown up. (Exodus 9:31‑32)) In the sheltered valleys of Bethlehem, barley would usually be ripe and ready for the reaper in the first weeks of Nisan (March-April), which was made the first month of the sacred year for the new-born nation of Israel (see Ex. 12:22This month shall be unto you the beginning of months: it shall be the first month of the year to you. (Exodus 12:2)). This, too, was the appointed season for the offering to God of the firstfruits of the harvest (Lev. 23:9-149And the Lord spake unto Moses, saying, 10Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. 12And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord. 13And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savor: and the drink offering thereof shall be of wine, the fourth part of an hin. 14And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. (Leviticus 23:9‑14)). And in accordance with the law of Moses, godly Bethlehemites, about the time of Naomi's arrival, would have been bringing their sheaf of the firstfruits of the barley harvest to the priest as a wave offering unto Jehovah. But Naomi had no such offering to bring. She had come back, as she said, "Empty." She confessed that she was the poorest of the poor in Israel.
Nevertheless, backsliding Naomi had returned to Bethlehem at the beginning of a New Year. The month Nisan had its message of hope for her. The deadness of her winter was past; new life and fruitfulness were before her, did she but know it. Mara the bitter, the morose, impoverished, childless widow, was about to find the joy of plenty around her and within her, and once more she would be Naomi the pleasant, in Bethlehem, "the house of bread.”
It is ever heaven's way to make glad returning, repentant prodigals; hence unexpected joys awaited Naomi in Bethlehem. Soon the heart of the bereaved wife and mother would sing for joy (Job 29:1313The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy. (Job 29:13)), for Jehovah would give her one who had the right of redemption, so that her inheritance might not be forfeited after all (4:14, 15). Jehovah, blessed be His name, would also give the disconsolate widow a son (4:17), and his name would be famous in Israel. She who came back with empty heart and hands would have them filled with unexpected joys and undeserved blessings. Moreover, she was to find abiding comfort and reward in Ruth the Moabitess who "clave to her" on the borders of Moab, and who proved, as the women of Bethlehem afterward said (4:15), to be better to the childless widow than seven sons.