Ruth, the Moabitess
INTRODUCTORY WORDS
1. A study in genealogy. In the last chapter of the Book of Ruth beginning with Ruth 1:17 we read that marvelous announcement, "There is a son born to Naomi." This son, of course, was born by Ruth who was wife of Boaz, and the daughter-in-law of Naomi. Now comes a remarkable statement, "and they called his name Obed: he is the father of Jesse, the father of David." Thus it was that when Naomi took the child and laid it to her heart she took from the arms of its mother the grandfather of the beloved David.
Little did Ruth realize as she left her home far away in the land of Moab that her willingness to follow Naomi's God would be so richly rewarded. Thus it was that she, herself, though an alien, was received into the family of God, and was honored by being in the lineage of David who was in the lineage from Abraham to Mary, the mother of Christ.
2. A study of womanhood. When we think of a book in the Bible being named for Ruth, immediately we begin to think of what God and the Gospel have done for womanhood. Ruth, though a Moabitess, proved herself in every way a worthy daughter, not only to Naomi, but to God. The story of women in the Old Testament Scriptures is a remarkable elucidation of God's great grace.
We cannot take time to name the mighty women, but we remember the words of David who said, "The women who publish the glad tidings are a great host." In the Bible a virtuous woman is spoken of in the highest of terms: "Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life. She seeketh wool, and flax, and worketh willingly with her hands. * * She looketh well to the ways of her household, and eateth not the bread of idleness. Her children rise up, and call her blessed, her husband also, and he praiseth her."
Thus it is that a woman who feareth the Lord may well be praised. As we come into the New Testament we can do no better than to turn to Romans 16:1-27, where Paul speaks so favorably of many women. He said, "I commend unto you Phoebe our sister, which is a servant of the Church which is at Cenchrea." He commands that Priscilla and Aquila should be greeted as his fellow laborers in Christ, as they "have for my life laid down their own necks." He admonished the brethren to greet Mary, "who bestowed much labour on us." He spoke of Junia as his kinsman, and said she was of note among the Apostles. He spoke of Narcissus and her household who were in the Lord. He mentioned Tryphosa who labored in the Lord. Then, he brought in the beloved Persis who labored much in the Lord. The most tender of all, perhaps, he referred to the mother of one, Rufus, and called her his own mother, because of her faithfulness to him. He spoke of Julia, Nereus, and his sister.
Surely Ruth finds her name clustered in a great gallery of noble women who knew and served the Lord. It has often been said that women were the last at the tomb, and the first at the sepulcher.
I. A STUDY IN NAMES (Ruth 1:2)
As we open the Book of Ruth one of the first things that strikes us is the meaning of the names of the characters described therein.
1. We have Elimelech who was the husband of Naomi and his name meant "My God is King." Had the poor man fully realized the meaning of his name he would never have gone down to Moab. Alas, how many there are today who carry the name, "Christ." We are called "Christians," and yet how little are we worthy to bear so marvelous a name.
2. Naomi. The meaning of this name is "My pleasant one." The word, "Naomi" stood for everything that was lovely and delightful. So should the Christian be "My pleasant one." Indeed, we are everything to Him. Of us He says, Ye shall be Mine "in that day when I make up My jewels." We are His pearl of great price. In the Song of Songs how many times does the Lord speak in glowing terms of His own. We are set forth in that Book as the Shulamite.
3. Mahlon and Chilion. These two were the sons of Elimelech and Naomi. It seems incredible that the man whose name was "My God is King," and the woman whose name was "My pleasant one," should have had two sons named "sick" and "pining." Yet so it was. This was due to the fact that Elimelech and Naomi did not live up to the glory of their names.
4. The name of the town and country where these individuals lived was Beth-lehem-judah. The meaning of this name is the "house of bread and praise." It was there that a famine pervaded the land.
Alas! Alas, that so many places where the pulpit should be filled with the finest of the wheat, there is nothing there to eat, and in the pew, there is a famine for the Word of God.
II. LEAVING HOME (Ruth 1:1-5)
1. "In the place of bread there was famine." It was this which caused Elimelech and his family to depart from Bethlehem-judah. Alas, when in the house of God and in the pulpit dedicated to the preaching of His Word there is no bread, there is sure to be on the part of the people a departure into the far country. Sometimes, to be sure, saints will go down to Moab when there is plenty to eat at home, but they are far more likely to forget God when they are not fed upon the Word of God.
2. Going down to Moab. Moab was no place for "My God is King" to dwell. Neither should one who is known by God as "My pleasant one" dwell in the country of Moab. We remember how the prodigal boy left his father's house and went into the far country. We remember also what happened there. This brings us to our third point.
3. Death and destruction in the land whither they went. Ruth 1:3 tells us that Elimelech died there. In Ruth 1:5 we read that Mahlon and Chilion also died. Thus it was that Naomi was shorn of all human help. She now was bereft and left a widow, and with her were her two daughters-in-law, Orpah and Ruth, whose husbands, also, were dead.
Is it not always so when we turn aside from the house of bread? We are sure to reap sorrow and not song, disaster and not delight. Jonah ran away, but he ran into a raging storm and a fish's belly.
"In Central America there grows a plant called the nardoo, which, although it satisfies hunger, is said to be destitute of all nutritious elements, and a party of Englishmen once perished of starvation while feeding daily upon it. This is the experience of those who find their portion in earthly things. Their desires are crowned, but they are actually perishing of want. God gives them their request but sends leanness to their souls."
III. HOME AGAIN (Ruth 1:6; Ruth 1:14-16)
1. The two daughters contrasted. Ruth 1:6 tells us that Naomi "arose with her daughters in law, that she might return from the country of Moab." We wish you might study with us just a moment these two girls. Both of them sought to show courtesy to Namoi. They proved that they were devoted to her by escorting her to the edge of their own country. When, however, they had arrived on the borders of Canaan, Naomi urged her "daughters in law" saying, "Go, return each to her mother's house: the Lord deal kindly with you, as ye have dealt with the dead, and with me."
2. Orpha kissed her mother-in-law and returned. Ruth, however, took an entirely different attitude. She said to Naomi, "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: 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."
Thus it was that Ruth showed, not only the intensity of her love, but the deepness of her faith. It was not only to Naomi to whom Ruth made her troth, but it was to Naomi's God. As we see Ruth leaving everything, we see her stepping out into the great unknown to a place where she had never trodden, to a land she had never seen. It was a walk of faith. Like Abraham, she went out, not knowing whither she went.
God grant that we may have the faith which Ruth had; that we may turn our back upon the land of Moab. The truth is that God has called us out of the world. When Rebekah had received the servant of Abraham and heard his story concerning Abraham and Isaac, her mother said, "Wilt thou go with this man?" and she said, "I will go." Then Eleazer and Rebekah made their way over the desert sands. Let us journey with them in spirit to the city whose Builder and Maker is God.
IV. THE ARRIVAL (Ruth 1:19-22)
1. They went together. To me Ruth 1:19 is one of the most beautiful in the Book of Ruth. It opens by saying, "So they two went until they came to Bethlehem." In the story of the shepherds who received the annunciation of Christ's birth from the angels, we read that they said, "Let us now go even unto Bethlehem, and see this thing which is come to pass." So here there were two who went to Bethlehem to the house of bread.
How true it is that no one of us is asking to journey the desert of this life alone. God promised us another Comforter to be with us. The word "comforter" comes from the Greek word " paracletos :" " para " means "near"; " cletos " means "side." He is near our side.
2. They came to the city. As Naomi and Rath went to Bethlehem "all the city was moved about them, and they said, Is this Naomi?" Is this the "pleasant one?" They were startled at the change in her mien. She saw their confusion and said unto them, "Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me."
The word "Mara" means "bitterness." Oh, how shortsighted we are. We wander from God and into Moab. We loose everything we have and then we complain against God. Naomi went on to say, "I went out full, and the Lord hath brought me home again empty."
Let us beware that we lay not our confusion upon our God. The tragedy of it is that Naomi said "The Almighty hath dealt very bitterly with me." The word "Almighty" is the Hebrew "Shaddai," and it means "the all-sufficient God." "The God who is enough." How could He afflict one of His children with poverty and with death?
V. THE TIME OF HARVEST (Ruth 1:22, l.c.)
1. The return. When the two returned to Bethlehem we read that they came in the beginning of barley harvest. This was in the month of April. The one who had just said, "The Almighty hath dealt very bitterly with me," spoke with her eyes utterly blindfolded to the wonderful blessing God had in store for His returning prodigal daughter. It was not long, though Naomi knew it not, before her lap would be filled with blessings from on high. If she could only have seen the picture with which the Book of Ruth closes where she took Ruth's child and laid it in her bosom she would have said, "the Lord hath dealt marvelously with me." If she had known that child was to be the father of Jesse, who was the father of David, she could not have contained her gladness.
2. The prodigal's return. When the prodigal boy came home, was the fatted calf not killed, and was there not joy and dancing? The father had the robe and the ring all ready to bestow. This has ever been the case.
"Out in one of the cemeteries of Winnipeg is a tombstone marking the grave of a man who not until late in life became a Christian, and on the stone is this inscription:
'Here lies the son of _________. He was a poor, wandering boy, but he came home at last.'"
3. Leaving all. On the other hand Ruth was coming to God, leaving all her home and her native land. God saw her willingness to suffer loss, and to count everything that had ever been dear to her as refuse.
This was why God enriched her. He who leaves father, mother, brother, sister, houses and lands for His sake shall receive a hundredfold. The eyes of the Lord run to and fro throughout the whole earth to show Himself strong on behalf of those whose hearts are perfect toward Him.
VI. THE FULL REWARD (Ruth 2:12)
1. The gleaning. It was not Naomi, but it was Ruth, the Moabitess, who said unto Naomi, "Let me now go to the field, and glean ears of corn after him," etc., and Naomi said, "Go, ray daughter." Ruth went, and we read, "Her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech."
Ruth and Naomi may have thought it was a happen-so, that it was good luck, but we are sure that if Ruth had remained in Moab she never would have happened to any such a blessing as was about to be hers.
2. Boaz on the scene. Ruth 2:4 tells us "And, behold, Boaz came from Bethlehem, and said unto the reapers, * * Whose damsel is this?" When he found out he said unto Ruth, "Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens." To the young men Boaz gave orders that she be permitted to glean among the sheaves. So far as Boaz was concerned it was evident that it was love at first sight. Let us, however, glance at another picture.
3. Ruth's confession. Ruth, when Boaz addressed her, fell on her face and bowed herself to the ground, and said unto him, "Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?"
Here is the attitude that every sinner should take as he comes to God. Ruth confessed herself a stranger and an alien. She made but one plea and that was a plea for grace. She knew that she had nothing by which to buy the favors of Boaz.
As we approach our Lord Jesus, let us say, "Nothing in my hand I bring; simply to Thy Cross I cling."
VII. THE MARRIAGE (Ruth 4:10)
1. Ruth gleaning. After the weeks had passed, and the time of harvest was waning, they were winnowing barley at night, and Ruth, upon the orders of her mother-in-law, went to the threshing floor, as Boaz slept, and lay down at his feet. In that day and hour, this was perfectly proper. She was casting herself on his mercy. Here is the place that we should seek the Lord His love and His grace.
The Syrophenician came and fell at Christ's feet saying, "Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil."
Mary Magdalene came and fell at the feet of Jesus, and bathed His feet with her tears and dried them with her hair.
The rich young ruler came and fell at the feet of Jesus.
Mary of old always delighted to sit at the feet of Jesus while she heard His word. How else should we come?
2. Ruth claiming. When Boaz awoke and saw Ruth at his feet he was startled, but Ruth immediately said, "I am Ruth thine handmaiden: * * thou art a near kinsman." Boaz said, "Blessed be thou of the Lord, my daughter: * * inasmuch as thou followedst not young men, whether poor or rich."
Thus it was that Boaz, whose name means "in him is strength," became strength to the weak, and gave his vows of love to the one who sought his grace.
3. The call of Boaz. There was another "kinsman Redeemer." Thus it was that Boaz sat in the main gate on the succeeding day, and as the people went by he cried, "Ho, such a one!" Ten men of the elders of the city were called, and Boaz said, "Sit ye down here." He told them how Naomi had returned and how Ruth the Moabitess had married Naomi's son, and that he (Boaz) had desired to redeem her inheritance which was a certain land, and to marry her as a part of the redemption.
According to the law of the time he gave "such a one" the opportunity first to redeem the land. "Such a one" immediately agreed to buy the land. Then Boaz said, "Thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance." Then this "such a one" said, "I cannot redeem it for myself, * * redeem thou my right to thyself."
Are we not amazed? Every name in the Book of Ruth is given such prominence until we come to the near kinsman of Naomi, and he is called "such a one." No name is given to him.
We think we can solve the riddle. Boaz stands for Christ who is our strength, our Mighty One who is able to redeem us. "Such a one" stands for the law who was made weak through the flesh and could not save us. "Such a one," as the law, must step aside that the True Christ, our Saviour, and kinsman Redeemer, may buy us back unto Himself. Then, by and by, will come the marriage of the Lamb, and we will be the bride.
AN ILLUSTRATION
Ruth had her opportunity and redeemed it "In the Tate Art Gallery in London is a painting called The Girl at the Gate.' The scene is laid in the Highlands of Scotland. The farther background of the picture reveals the rocky cliff and the jagged scar. In the foreground is a rude highland cabin whose tiny yard is surrounded by a rickety picket fence. In front of the little home, the aged father is spading the ground. The mother, bedecked in an apron, standing akimbo feeding her chickens. At the front gate, about which daisies are blooming and a sparse vine clambers, stands a fair blue-eyed lassie, dressed in the native plaid. Her hand rests upon the gate post She is merely a peasant girl in form and surroundings, but with an expression of unutterable yearning after some great ideal. Her face is sweetly sad and beautiful. Her fine dreamy eyes they form the center and point of the picture. What a study! Those fine eyes are looking across the hazy distances. She seems to have visions of a larger, fuller life. Her soul, imprisoned and uncultured, appears to be striving for liberty, noble activity and lofty service. Those who look upon this picture are attracted to it with awakened sympathy and tenderness. This picture reminds us of hundreds and thousands of girls who are held back within the barriers of circumstances and narrow environment. There is no nobler task intrusted to men and women than that of giving 'the girl at the gate' a chance in life.