CRITICAL AND EXEGETICAL NOTES.—And she [Naomi] said, Behold thy sister-in-law, i.e., wife of a husband’s brother; no English word exactly answering to the original Hebrew. The same word is rendered brother’s wife (Deuteronomy 25:7; Deuteronomy 25:9), being the feminine of that rendered (ib. 7) husband’s brother (Speaker’s Com.). Unto her gods [god]. “And to her god” (Luther’s Bible). The singular is to be preferred (Lange). Adam Clarke thinks that both Orpah and Ruth had been idolaters so far. With Ruth, however, a leaning towards the God of Israel and His laws (Keil). Wright argues from these words that Naomi viewed idolatry without serious disfavour, at least as practised by others. This held upon insufficient data. Naomi’s words do not necessarily contain any recognition of the Moabitish deity, or indicate (as Wright suggests) that she was possibly led astray by the false idea that Jehovah was only the God of Israel (Lange). Was Jephthah then (Judges 11:21; Judges 11:24) similarly led astray.’ (Lange.)
Return thou. Serious in her intentions, sincere in her advice (Keil). Perhaps said merely to prove Ruth’s constancy (Speaker’s Com.). (Cf. Joshua 24:15-19.; 2 Kings 2:2-6). Spoken that it might be made clear whether she would adhere steadfastly to the God of Israel (Seb. Schmidt). Not that she desired her to return, but to try her sincerity (Gill). She had simply the earthly prosperity of her mother-in-law in her mind (Keil, Carpzoe).
Theme.—THE THIRD AND LAST TRIAL OF AFFECTION
“What though the world unfaithful prove,
And earthly friends and joys remove?
With sure and certain hope of love,
Still would I cling to thee.”—Mrs. Elliot.
And she [Naomi] said, Behold thy sister-in-law is gone back.… Return thou, etc.
How sad is the history of a return to Moab (Tyng), both in its effects and in its influences! With Orpah, to go back to her people was to return to her gods. And yet how pregnant with meaning! Evident now that Orpah had mistaken a mere momentary feeling (cf. Ruth 1:10) for something deeper and more lasting. Evident, too, that Naomi’s suspicions and surmises were correct. Note. (a) The “return” justifies the tests (Ruth 1:8-9; Ruth 1:11-13). Very naturally, also, it leads to this final trial of Ruth’s affection and steadfastness. Naomi anxious still; fears lest even now cleaving to her should be the result of a rash, unthinking choice; dreads a future apostate in a present convert. Could not really intend to persuade her beloved daughter to return to the service of Chemosh (Lawson). Said of those of whom the world was not worthy, “they were tempted” (Hebrews 11:37). So here. Note. (b) The trial is by no means intended to justify the “return.” In the present case, disobedience a virtue (Macgowan). When Christ said to Judas, “What thou doest do quickly,” He by no means authorised Judas to execute his wicked designs (Lawson). Orpah doubtless went back to Naomi’s grief (Lawson).
I. See where the strength of this last trial lay. An unfavourable example lends its weight to worldly disadvantages (M. Timson). These heavy enough before; now Ruth is to see one she loves turning away from Naomi, and lending her influence to lead her backwards. Orpah has “gone back,” too, although she cherished as warm an affection for Naomi as any a mother-in-law could expect. Note. (a) Example has a mighty influence, especially the example of those who are dear to us. Christ felt it to be so in that moment when the last link between Himself and His half-hearted followers was severed, and He turned to the rest with the question, Will ye also go away? (John 6:67.) A scriptural doctrine, that because iniquity shall abound, the love of many shall wax cold (Matthew 24:12). Note. (b) The castle seems almost won where one-half the soldiers are overcome (Lawson). Orpah has yielded, and yet for all this Ruth stands steadfast.
II. See in what lies its meaning and purpose. It evidently settled the questions at issue once and for ever. Decision comes as the result of conflict. Distrust of one’s own judgment the most terrible spectre to fight (M. Timson). Especially so when the example of those we respect is adverse to our decisions. This mastered, however, the rest is easy.
LESSONS.
(1) The falls of some may justly bring others into trial (Bernard).
(2) Not the length or fury of the conflict which is important, but its results.
(3) The folly of apostacy must not damp but rather invigorate our zeal.
Fuller on this (condensed):—
Examples of others set before our eyes are very potent and prevalent arguments to make us follow and imitate them, whether they be good examples—so the forwardness of the Corinthians to relieve the Jews provoked many—or whether they be bad—so the dissembling of Peter at Antioch drew Barnabas and others into the same fault. But those examples, of all others, are most forcible with us which are set by such who are near to us by kindred, or gracious with us in friendship, or great over as in power.
USE [Lesson] I. Let men in eminent places, as magistrates, ministers, fathers, masters, and the like (seeing that others love to dance after their pipe, to sing after their tune, to tread after their track), endeavour to propound themselves patterns of piety and religion to those that be under them.
II. When we see any good example propounded unto us, let us strive with all possible speed to imitate it.… Follow not the adultery of David, but follow the chastity of Joseph; follow not the dissembling of Peter, but follow the sincerity of Nathanael; follow not the testiness of Jonah, but follow the meekness of Moses; follow not the apostacy of Orpah, but follow the perseverance of Ruth.
III. When any bad example is presented unto us, let us decline and detest it, though the men be never so many or so dear to us. Imitate Micaiah (1 Kings 22).… Yea, but one may say, “What if I find in the Scripture an action recorded whose doer is known to have been a godly and gracious man, may I not, without any further doubt or scruple, follow the same?” … The Holy Spirit hath not set these sins down with an intent they should be followed; but first to show the frailty of His dearest saints when He leaves them to themselves; as also to comfort us when we fall into grievous sins, when we see that as heinous offences of God’s servants stand upon the record in the Scriptures.
“Oh, Orpah, Orpah! that thou hadst been wise, at least in this thy day, to think of the things which belong unto thy peace! but now they are hidden from thy eyes.… And could we know her history, we should doubtless find in it many a sorrowful and weeping hour as she thought of these friends of her youth whom she was to see no more.… It is the history we have seen in the child of the world over and over again. You may renounce the Saviour, and walk with Him no more. You may go back to Moab, and bury yourself in its sins and follies. But you will find no peace or happiness there. Your conscience will never again allow you to rest.”—Tyng.
“Worldliness is not living in the world, possessing the world, using the world; worldliness is pursuing the world which is, to the forgetfulness and exclusion of that which is to come; it is a sacrificing of the future to the present, the enjoying of earth’s mess of pottage at the loss of the heavenly birthright.”—II. Wonnacott.
“Where the heart is indeed influenced by sovereign grace, and drawn by the eternal Father, opposition will only serve to inflame our love and zeal, as oil cast into the fire serves only to increase its ardour instead of extinguishing the flame.”—Macgowan.
“Still Naomi proves the spirit of Ruth. ‘Your sister has gone back to her people and her gods. If you mean ever to go back, now is your best time to go. Think well of what you give up, and of what you may encounter in accompanying me. Much as I would love to have you to go with me, I do not wish you hereafter to feel disappointed or grieved on my account. Remember, I have nothing to offer you. If you go with me, it must be as a partner of my griefs and wants.’ Thus God often proves the young disciple with new trials. He sends the east wind upon the young trees of His planting, not to weaken or destroy, but to give greater strength and endurance for the time to come.”—Tyng.
“Adam was soon drawn by Eve; Rehoboam’s heart was easily led after the advice of his familiars; the women of Judah by their husbands easily fell to idolatry.”—Bernard.
“This is Naomi’s last trial of Ruth; and these words show plainly all was to try her, because she telleth Ruth of Orpah’s going back, not only to her people, but also to her gods, which Naomi, a good woman, could not but hate, and could not so ill respect Ruth, and show so great coldness in religion and honour of the true God, as to dissuade Ruth from the same God of truth to return unto idols.”—Bernard.
“The Saviour Himself cared not so much to be followed by the crowd, as to be served and loved by the few. Let the promiscuous multitude be gone, so that the handful left prove faithful and worthy! And even these He tries again and again. Strong enough to deny Himself of every faint-hearted and faithless disciple, and yet tender enough to weep after every such denial and desertion, it is so He speaks those pregnant and searching words of His to every one of us, Will ye also go away?”—B.