CRITICAL AND EXEGETICAL NOTES.—Entreat me not—Urge me not (Lange), Force me not (Wordsworth), Be not against me (Trem. Junius, Montan. Bernard, Fuller, Wright; Vulg., Wycliffe, and, Douay Ver.). Thy people shall be [is] my people. I will be a Jewess both in country and religion (Wright). This appears to be a form of compact and union, as we may infer from Zoheir’s speech in Antar (vol. iii. 98): “If you engage, we will engage; if you fight, we will fight; if you die, we will die; yours is our property, and yours is all we possess” (Kitto). Where thou lodgest, abidest (Lange), stayest (Keil).
Ruth 1:17. The Lord [Jehovah] do so. The Eternal do so to me, and more also (Benisch, a Jewish translator, who invariably renders the word “Eternal.”) And more also, Lit. And so may He add to do (Keil). This form of imprecation is frequent in the books of Samuel and Kings [cf. 1 Samuel 3:17; 2 Samuel 3:9; 1 Kings 2:23; etc.] When the imprecation is followed by the thing which the speaker affirms shall happen, the affirmation is preceded, as here, by the particle כּי that (Speaker’s Com.) So Adam Clarke, Lange. כּי is not if (Lange). Answers to οτι in the sense of quod, introducing a declaration (Keil). The E. V. might be corrected by leaving the particle untranslated, and rendering “Only death shall part thee and me (Lange). Death alone shall part thee and me (Benisch). So the LXX., I swear that death, and nothing else than death, shall separate us (Keil). I swear, or some such expression, is understood (Lange). The first occurrence of that common formula of an oath, by which the person swearing called down upon himself a stroke of Divine judgment in case he kept not his word nor carried out his resolutions (Steele and Terry). The Hebrew, instead of invoking a definite judgment or calamity on himself, in case he should break his oath, simply says כֹּח, which with the addition “and more also,” is perhaps more awful to the imagination because it is not definite (Lange).
There is an antiphonal character in these words, which gives it almost the character of a musical chant: perhaps it was often on the lips of maidens of Israel (Wordsworth): comp. Psalms 45:10, “Hearken, O daughter,” etc., and the rhythmical movement in Romans 8:35, “Who shall separate us from the love of Christ?” etc. (ibid).
“And Ruth said, ‘Entreat me not to leave thee and return from following after thee, for I desire to become a proselyte.’ Said Naomi, ‘We are commanded to observe the Sabbath and good days in not travelling more than two thousand cubits.’ Said Ruth, ‘to every place where thou goest I will go.’ Said Naomi,’ We are commanded not to lodge with the Gentiles. Said Ruth, ‘Wheresoever thou lodgest, I will lodge.’ Said Naomi, ‘We are commanded to keep six hundred and thirteen precepts.’ Said Ruth, ‘What thy people keep, I will keep, as if they were my people from of old until now.’ Said Naomi, ‘We are commanded not to worship with a strange worship.’ Said Ruth, ‘Thy God shall Himself be my God.’ Said Naomi, ‘We have four kinds of capital punishment for criminals: stoning, burning, beheading, and hanging.’ Said Ruth, ‘In whatever way thou diest, I will die.’ Said Naomi, ‘We have a house of burial.’ Said Ruth, ‘And there will I be buried’ ” (Chaldee Paraphrast). So the Jewish expositors after the Targum (Lange).
Ruth 1:18. When [and when] That she was steadfastly minded. Firmly resolved (Lange, Wright) that she strengthened herself (Wordsworth) with an oath (Bernard, Fuller). The verb means “to stiffen oneself firmly upon a thing” (Keil, Braden). She left speaking unto her. Ceased to dissuade her (Lange, Cox).
Theme.—SACRED MOMENTS AND SOLEMN VOWS
“Love’s holy flame for ever burneth;
From heaven it came, to heaven returneth:
Too oft on earth a troubled guest,
At times deceived, at times opprest,
It here is tried and purified;
But hath in heaven its perfect rest;
It soweth here in toil and care,
But the harvest-time of love is there.”—Southey.
And Ruth said, Entreat me not [be not against me] to leave thee, etc. Where thou diest, etc.
Ruth’s famous reply to Naomi’s dissuasive entreaties takes high rank among the sentences which the world will not willingly let die (Cox). Hard to say which is the more admirable,—Naomi in putting from her her sole comfort and stay, or Ruth, in leaving all that she had to become the stay and comfort of Naomi’s declining years (ibid). God has chosen to confer singular honours upon women throughout the sacred Scriptures (Kitto). As examples, Miriam, Deborah, Huldah, Anna, Mary, Lydia, and Dorcas may be mentioned. Ruth stands pre-eminent among them for the strength of her affections, and these have been the glory of woman always. Did ever the love of the human heart find a richer, sweeter expression than this? In the whole realm of literature where can they be equalled? They are absolutely matchless (Braden). The words become rhythmical and musical with the burden of love,—a love which solves all difficulties, and removes all obstacles. There are moments in life when the Godlike within us flashes forth, when we prove ourselves children of immortality; for we can face the ills of time, and look beyond them. Such a moment is this in the history of Ruth.
We have here,
I. The utterance of a pure, passionate, and personal affection—pure, because unselfish; passionate, because intensely in earnest; and personal, for love naturally centres in a person [seo on Ruth 1:14, p. 60]. She sacrificed all the pleasures, all the friendships of her youth; all the hopes of better days in her own country, and she chooses banishment here, for Naomi’s sake, as John for Christ’s (Revelation 1:9). Note (a) The Saviour demands a kindred sacrifice of His disciples (Luke 14:33). (b) The Christian’s Patmos his way to Paradise (Secker). “Now I begin to be a disciple,” said Ignatius on his way to martyrdom. “I weigh neither visible nor invisible things, so that I may gain Christ. (c) Adversity alike the test of sincerity and discipleship [cf. Luke 21:16-17; Luke 6:22].
Some translate, “Be not against me,” [that is, in urging me to leave thee.] Ruth evidently was greatly distressed and moved by what Naomi had just said. To a heart like hers the mere thought of separation was unbearable. See here then a mind fully persuaded. She weighs neither pains nor penalties, and obstacles only make the decision more plain, as the refining fire serves to make the purity of the gold more apparent. Note (a) They are against us who use reasons, and exhort us to turn back from well-doing (Bernard). Christ called Peter “Satan,” that is, adversary, when he gave Him counsel to do otherwise than His Father had appointed (ibid). (b) The godly have a desire not to be hindered in a good course. So it was with David when he had determined to meet Goliath. So Elisha, repeatedly urged, refused to leave Elijah. So Paul in his resolve to go onward to Jerusalem (Acts 21:13-14). And so it must be always with the man of God. A holy boldness characterizes him; for the kingdom of heaven is to suffer violence, etc. (Matthew 11:12).
We have here, then,
II. The expression of a choice made once and for ever. Not a wish merely, but a strong, deliberate purpose, formed amid much apparent opposition, and expressed with an impassioned invocation on the name of Jehovah. Out of the abundance of the heart the mouth speaks. Opposition only makes her the more steadfast; she strengthened herself with an oath [see Crit. and Exeg. Notes on Ruth 1:18]. “God do so to me,” etc. The choice full [complete, wholehearted], unlimited, affectionate, determined, final (Belfrage). No reserve, no conditions. Her creed not an election of the heart only, or a preference of the intellect, but a practical adoption (Cumming).
Notice of this choice,
(1) That it was a choice made in youth. “I bless Thee, O God!” said Beza in his will, “for many things, but especially that I gave myself up to Thee at the early age of sixteen.” Ruth probably older than this, though there can be little doubt she came to Bethlehem early in life. [Boaz, when he first meets her, asks, “Whose damsel is this?” and calls her daughter, Ruth 2:5-8.] Life opening before her, the future untried, so she gives herself to the God of Israel, and comes to take shelter under His wing. To the young, life is yet fresh and new—in their hands it is plastic and pliable. They have the experiment of living yet to begin, and they are interested as none beside can be, in learning how to begin it well (Binney). Note. Early piety is likely to be eminent piety. Why should not the powers of nature, in their first bloom and glory, adorn the kingdom of grace? (Dr. Watts.)
Notice,
(2) That it was a choice made for life and death. Made in a moment, but made for all the future. See in it therefore, not only the expression of the old love for Naomi, but of the new hope and the new life dawning within the heart of Ruth. They have been together in Moab, in darkness, bondage, and misery, why should they not be together in the land of promise? How beautiful when companionship outside the covenant of Israel ends and even leads to companionship within the fold of Christ! Mark of this choice, (a) It is to control all her actions, her goings and abidings. “Where thou goest,” etc. She takes Naomi for better or worse, for richer or poorer—makes no exception to any condition which may arise. So men must give themselves to Christ, as the disciples followed the Saviour. They were content with such lodgings as their Lord had for Himself (Macgowan).
Again, (b) It is to influence all her hopes. “Thy people shall be my people,” etc. Religion creates a firmer kinship than nature. Grace in the heart overleaps such petty boundaries as nationality. “Hereby,” says the inspired divine, “do we know that we have passed from death unto life, because we love the brethren.” Henceforward their hope is our hope, their lot our lot in time and in eternity.
So always. To us, to-day, there are two lands and two people. When we give ourselves to the Lord, we give ourselves to His people also. The love of Christ constrains us in this as in every other way. David’s delight was not in one saint, but in “the saints;” and they that love one godly person for godliness’ sake cannot but affect all the Lord’s flock (Bernard). Mark, the Christian is no recluse, the Church is not a nunnery. “Thy people;” it is companionship, society, the general assembly of the church of the firstborn (Cumming).
Once more, (c) It is to last as long as life itself. Ruth thinks only of the future as it is joined to Naomi’s, and in this she is the true type of the Christian convert. Death alone shall divide them; for death must divide all earthly friendships, at least, for awhile. “Where thou diest,” etc. How strong the affinity which holds out for life, stronger still that which is for life and death! Nay, more, she is willing to take the risk of dying first, and she will not so much as have her body taken back to Moab. “There will I be buried,” etc. Love alone strong as life itself, unquenchable and unchangeable, dare speak in language like this. And yet this is the only language Christ will listen to if we are to be His disciples. We are to hate father and mother for His sake; and if we love our own life, we shall lose it in loving Him. We take Him for life and for death, and the grave is not to separate us. Blessed compensation! To die the death of the righteous, to be buried with them, is to sleep in Jesus, to be with Christ, which is far better.
(3) That it was a choice made for God and eternity. Her nominal profession changed into an abiding principle (Braden). The climax here, “Thy God shall be my God.” This confession the key-stone of her vow (Lange). Not merely chosen because He was Naomi’s God (Lawson). No! And yet love to Naomi was the human spark kindling an altar flame to burn before God throughout the eternities. Mysterious truth, that we may be instruments of grace to our fellow-men! Friendship may lead upward to the love of God! Note, of this choice, in the last place, that (d) It is to decide the great question of her destiny. It places her within the Israel of God. It links her with the promises coming down from Abraham’s time and Adam’s. So it is “the seed of the woman,” this woman, is to bruise the serpent’s head. Happy choice! earnest of that day when men shall lay hold of the skirt of Him that is an Israelite indeed, saying, We will go with you; for we have heard that God is with you (Zechariah 8:23).
IMPROVEMENT.—
(1) The most painful part of religion comes first: God has provided “some better thing” further on (Morlais Jones). Poverty and misery awaited Ruth at first.
(2) Self-denial is the only way to share the Israelite’s hope.
(3) With the truly earnest spirit, spiritual affections will always have the victory over carnal persuasions.
(4) The love of goodness in men should lead to, and show itself finally in, the love of God Himself, the supreme good. “Thy God shall be my God,” the language of every truly believing heart to the Church of Christ. A natural man may choose deliverance from hell, but no man doth ever choose God and Christ, and the spiritual benefits Christ hath purchased, and the happiness of God’s people, till he is converted (President Edwards).
Tyng on this (condensed):—
Theme.—THE CHOICE OF YOUTH
Ruth’s faithful choice remains a permanent and everlasting pattern to all who hear the gospel in their youth.
I. It was an humble choice: nothing to offer but herself; no claim to present; fears she may be a burden and unwelcome. So when the Holy Spirit brings the soul to Jesus, she comes as a beggar. But in all her conscious unworthiness she chooses Christ as her portion and her Lord.
II. It was an affectionate choice: personal, tender. Can leave Moab without regret; can part with earthly friends, but she cannot leave Naomi. (Entreat, etc.) To such a choice the Saviour would lead us; not one of duty merely, or obligation, of fear or necessity. Not the mere remedy and recourse of disappointment and weariness; not the constrained denial of self, of appetite, and loved indulgence; not an involuntary, sorrowful relinquishment of a world that was loved as long as it bloomed, and has been forsaken only because it has faded. No. The world was never brighter. It is the perception of something infinitely more precious, the choice of the Saviour, etc. As freely as the falling drop mingles with the current, does the affectionate heart embrace and resolve to go with Him.
III. It was an entire choice—no hesitation. The contrasting claims of Moab were nothing. She made the exchange—the transfer of herself—freely, completely, and without reserve. So the true convert makes a complete surrender of herself to the Lord. Like Saul, “What wilt Thou have me to do?” None but Christ the language of her youthful heart.
IV. It was a determined choice: amazing dignity and firmness in her stand. Useless all attempts to lead her back to Moab. So in the history of early martyrdoms for Christ. “I am a Christian,” the gentle but firm reply to every solicitation to recant. An open, sincere, and determined choice of Christ leads us into a harbour of rest. So Paul: “None of these things move me” (Acts 20:24).
V. It was an instant choice. Asked no time for consideration. She staggered not in unbelief, nor wavered amidst conflicting motives.
When Ruth’s faithful choice was thus made, she was allowed to go on her way in peace. The young convert’s sincerity was proved. There she stood, acknowledged, honoured, and accepted, as a chosen traveller for Immanuel’s land.
McCheyne on this:—
We should cleave to our converted friends. Follow those who follow Christ.
I.
Their God is a precious God; sin pardoning, faithful.
II.
Their people are a happy people.
III.
They want you to go with them.
IV.
If you do not go, there will be an eternal separation between you. How strange that two trees should grow so near—one to flower in Paradise, the other to be a firebrand in hell. Can you bear the thought of such a separation?
Ferris on this:—
I.
A beautiful illustration of the influence of true affection.
II.
An illustration of the character and feelings of the true convert.
III.
One of the richest sources of parental joy.
IV.
An encouragement to pious example and effort. Cox on this:—
Three points should be noted.
(1) That in these words Ruth meets every dissuasive plea of Naomi. Naomi had no home, no asylum to offer; and Ruth replies, “Where thou lodgest, I will lodge.” Naomi reminds her that she is going among an alien people, who worship another God; and Ruth replies, “Thy people shall be my people.” Naomi urges that there will be no brightness, no life in her life; and Ruth replies that she is content to die, so that she may share Naomi’s grave.
(2) That Ruth adopts Naomi’s God, as yet, purely from love of Naomi. And
(3) that she shows how instantly and entirely she adopts Naomi’s religion by sealing her vow with her Hebrew oath, and by calling on the God of the Hebrews, “Jehovah do so to me, and more also,” etc.
“Her vow has stamped itself on the very heart of the world; and that not because of the beauty of its form simply, though even in our English version it sounds like a sweet and noble music, but because it expresses in a worthy form, and once for all, the utter devotion of a genuine and self-conquering love. It is the spirit which informs and breathes through these melodious words that makes them so precious to us, and that also renders it impossible to utter any fitting comment on them. They shine most purely in their own light.”—Cox.
“Love is a giant—it heapeth mountains upon mountains, and thinks the pile but little: it is a mighty mystery, for it changes bitter into sweet; it calls death life. and life death; and it makes pain less painful than enjoyment.”—Spurgeon.
“Love here is surrounded by the other graces, and divides the honours with them; but they will have felt the warp of night and of darkness when it will shine luminous against the sky of eternity.”—Beecher.
“Love is a marvellous magician. Let the soul but feel its mighty touch, and you dare not prophesy the results. Men and women, commonplace enough in the ordinary affairs of life, become poets and heroes under the influence of its mysterious inspirations. The slowest tongue grows eloquent, timidity loses its fear, and is brave for all duty and sacrifice, and even death looks not terrible to the clear eyes of love.”—Braden.
“Love does not aim simply at the conscious good of the beloved object; it is not satisfied without perfect loyalty of heart; it aims at its own completeness.”—George Eliot.
“The love of Thee flows just as much
As that of ebbing self subsides;
Our hearts (their scantiness is such)
Bear not the conflict of two rival tides.”
Madame Guyon.
“Of all that human was or is,
Alone unchanging is Thy love,
Thy love to us, and ours to Thee,
Responsive turns to heaven above.
True as the needle to the pole,
True as the branches to the vine:
Oh blessed hope! if kept by Thee,
Amid these changes we are Thine.” B.
“After a little, when a man has fairly committed himself to a Christian life, many of those things which have been against him turn round, and are like winds in his sails to help him. The great thing is to begin—to begin honestly, to begin with the help of Christ and God—to begin. For this is one of those cases in which to begin is half the journey. And where a man is willing to say to his companion, or to some friend or Christian brother, ‘The time past suffices in which I have lived a worldly life, and I am going, by the grace of God, to begin to lay the foundations of a Christian life,’ in many and many cases the crisis is past. You may not have joy to-day, nor for weeks; but you are on the way toward it. It may not be conversion; but will stand ultimately connected with it.… When Peter was in prison, and he was aroused by an angel in the night, that touched his chains, and caused them to fall off. when first he opened his eyes, and beheld the angel, his rescue had begun. His rescue had begun before his chains fell, before the prison-door was thrown back, before he passed the keeper.”—Beecher.
“To follow Naomi was not simply to go with one whose piety was deep and true, and whose ability to teach the doctrines of a diviner faith might be measured by her character and her personal affection, but to go into a land of piety, where the service of God was publicly celebrated; where instruction might be received in the Divine law, and where everything around would tell of the worship of Jehovah. Who that has thought at all of the subtle influence of daily surroundings, or attempted to measure the effects of a moral atmosphere, that may be peculiar to the age in which he lives, docs not know what this would mean?”—M. Timson.
“I would not even ask a Hindoo to give up the religion that he has, so great is the sacrifice, unless I could supersede it by a more comforting, a more glorious religion, the religion of light and liberty, and life and truth.”—Dr. Cumming.
“The humble, meek, merciful, just, pious, and devout souls, are everywhere of one religion; and when death has taken off the mask, they will know one another, though the diverse liveries they wear here make them strangers.”—Penn.
“Our vows are cruel to ourselves, if they demand nothing but gentle zephyrs, and flowery fields, and calm repose, as the lot of our life; for these pleasant things often prove the most dangerous enemies to our nobler and dearer life.”—Leighton.
“Making thus the Lord my choice,
I have nothing more to choose,
But to listen to Thy voice,
And my will in Thine to lose:
Thus whatever may betide,
I shall safe and happy be;
Still content and satisfied,
Having all in having Thee.”
“Some men will follow Christ on certain conditions;—if He will not lead them through rough roads—if He will not enjoin them any painful tasks—if the sun and wind do not annoy them—if He will remit a part of His plan and order. But the true Christian, who has the spirit of Jesus, will say, as Ruth said to Naomi, ‘Whither thou goest, I will go,’ whatever difficulties and dangers may be in the way.”
“The upright in heart are like Ruth: whatsoever becometh of the gospel, they will be sharers with it in the same condition; be it affliction, or be it prosperity; be it comfort, or be it sorrow; be it fair weather, or be it foul; be it light, or be it darkness; they will take their lot with it.”—Caryl.
“See here the large extent of a saint’s love; it lasts till death: and no wonder; for it is not founded upon honour, beauty, or wealth, or any other sinister respect in the party beloved, which is subject to age or mutability, but only on the grace and piety in him; which foundation, because it always lasteth, that love which is built upon it is also perpetual.”—Fuller.
“Carnal affections cannot prevail over spiritual convictions. The sinner who is in earnest for salvation will be deaf to invitations to go back. The more he is solicited by them, the faster he will flee from them.”—Mason’s Notes on the Pilgrim’s Progress.
“A good companion, saith the Latin proverb, is pro viatico; I may add also, pro diversorio. Ruth, so be it she may enjoy Naomi’s gracious company, will be content with any lodging, though happily it may be no better than Jacob had. And yet we see how some had been discouraged even from the company of our Saviour, for fear of hard lodging. Witness the scribe, to whom our Saviour said, ‘The foxes have their holes,’ etc.”—Fuller.
“It has not in any age been common for the greatest of saints to have the softest beds and most comfortable lodgings; and yet, in every age, God has had His followers and witnesses, and the Church her unfeigned lovers.”—Maggowan.
“When those that we have formerly been conversant with are turning to God and to His people, their example ought to influence us. Their example should be looked upon as a call from God, to do as they have done. God, when He changes the heart of one, calls upon another, especially does He loudly call on those that have been their friends and acquaintances. We have been influenced by their example in evil, and shall we cease to follow them when they make the wisest choice that ever they made, and do the best thing that ever they did?”—President Edwards.
“In our narrative, the confession of Ruth, ‘Thy God is my God,’ is the highest stage of that devotion which she yields to Naomi for life. She has vowed that nothing shall separate her love from its object; for whatever could separate it would make it imperfect. But since the God of Israel is the true ground of all the love which she felt for her Israelitish friends, it follows that her confession of Him is the keystone of her vow. It is at the same time the true solution of the conflict into which persons who mutually loved each other had fallen. It rectifies the error committed by her husband when he took the Moabitish woman, notwithstanding her relation to the idol of Moab. The unity of the Spirit has been attained, which not only shows true love, but even in memory reconciles what was amiss in the past. For Naomi’s grief was so great, not only because she had lost her sons, but also because the daughters-in-law which she had must be given up, and she be left alone. And as love enforced the separation, so love also became the cord drawing to a yet closer union. If Naomi believed herself fallen out of the favour of God on Moab’s account, she could derive comfort from Ruth, who for her sake entered into the people of God.”—Lange.
“She was unchangeably resolved. So was that martyr who said, ‘The heavens will sooner fall than I will forsake my profession.’ I will follow the Lamb wheresoever He goeth. The hop in its growing windeth itself about the pole, and always followeth the course of the sun from east to west, so that it can by no means be drawn to the contrary, but chooseth rather to break than to yield.”—Trapp.
“I have oftentimes noted, when women receive the doctrine of the gospel, they are more fervent in faith, they hold it more stiff and fast than men do, as we see in the loving Magdalen, who was more hearty and bold than Peter.”—Luther.
“To her religion is no weak and drivelling fanaticism, but a life, a power, a heavenly glory.”—Wadsworth.
“Naomi had said, and there was a sifting emphasis in her words, ‘Thy sister has gone back unto her people and to her gods.’ Ruth says, ‘Thy people shall be my people, and thy God my God.’ ”—Price.
“O beautiful example,
For youthful minds to heed!
The good we do to others
Shall never miss its meed;
The love of those whose sorrows
We lighted shall be ours,
And o’er the path we walk in
That love shall scatter flowers.”
Bryant.
Theme.—STEADFAST-MINDEDNESS
“When all things have their trial, you shall find
Nothing is constant but a virtuous mind”—Shirley.
“I am constant as the northern star,
Of whose true, fixed, and resting quality
There is no fellow in the firmament.”—Shakespeare.
[And] when she saw that she was steadfastly minded to go with her, then she left speaking unto [ceased to dissuade] her.
Older expositors have imagined that Naomi’s efforts to persuade her daughters-in-law to return homeward were not altogether seriously meant … a dogmatic anachronism (Lange). The efforts to be looked upon as sincere, but limited in the direction the text points out; when she saw, etc. Only the omniscient God Himself can read the heart, and yet even He sees fit to try and to test His children. But mark, in a case like this, friendship can dissuade no longer, when love shows itself to be firmly resolved, “steadfastly minded.”
Note. After proof and trial made of their fidelity, we are to trust our brethren, without any further suspicion (Fuller). Not to try before we trust is want of wisdom; not to trust after we have tried is want of charity (ibid). Naomi the elder, yet she yielded (Braden).
Learn,
I. That steadfast-mindedness does much to bring trial itself to an end. The discipline of life has accomplished its purpose when it becomes plain and apparent that we are “fully persuaded.” Ephraim is fully persuaded to evil, and God says, “Let him alone.” Ruth is steadfastly minded towards good, and no further hindrances are to be placed in her way.
Note. (a) Deciding for ourselves, we help others to a decision; even those who love us and seek our best welfare. So, too, decision for Christ, and confession of Christ—the making it plain that we have chosen God’s people to be ours—will bring those to be with us who formerly may have seemed to be against us. (b) Many of the hindrances to our best and highest life are not meant permanently to hinder us. They are obstacles only for the moment placed in our way, that we may overcome them, and use them as stepping-stones to higher things: at their worst they are only intended to hold us back from entering the kingdom until we are “fully persuaded.” God wrestled with Jacob, with a desire to be conquered; so Naomi no doubt opposed Ruth, hoping and wishing that she herself might be foiled (Fuller). (c) Opposition will cease generally the moment it is plain that opposition is in vain. It is the wavering mind which invites persuasion, courts opposition; men spare their breath when they see that we are steadfastly minded, as the disciples at Cæsarea did with Paul (Acts 21:14).
Learn,
II. That earnestness of character is the secret of perseverance and final success on the human side. “Hard pounding, gentlemen; but we will see who can pound the longest” (Wellington at Waterloo). The steadfast-minded are like the oak, deep-rooted, and so unmoved; like the iceberg in a swelling sea: the cause of its steadiness is its depth (Arnot). Lange and others translate “firmly resolved.” The one phrase points to the cause, the other to its effect. Note. With such to be fully persuaded is to be steadfast-minded. This steady earnestness of purpose is like the vital energy in the animal and vegetable creation, without which they would languish and die (Pilkington).
We have here the silvern side of the shield of truth illustrated, viz., that we continue in the heavenward course, just as Ruth went onward towards the earthly Canaan, because we are fully persuaded and so steadfast-minded. (cf. Hebrews 12) Said of the Patriarchs, “they were persuaded,” and that “if they had been mindful of that country from whence they came out,” like Ruth “they might have had opportunity to have returned.”
The other and golden side of truth also illustrated here. Mark, the influences came from Naomi, which bound Ruth to Naomi, the attractions drawing her onward to Canaan came from that other and better land. So, too, in spiritual things we “are persuaded,” but we are persuaded “of Him.” In all affection which is to be lasting there must be the influences which attract, as well as the mind and spirit capable of being attracted. Love and life are always influenced from without. We speak of an affection laying hold of us. And note, it is only the life anchored within the veil by faith, “hid with Christ in God,” which will bear without breaking the strain and stress of the storm.
So, too, Ruth was not without her own misgivings and realization of the weakness which is ours always. The Hebrew reads it “that she strengthened herself,” that being their phrase to express an oath (Fuller).
IMPROVEMENT.—
(1) Divine moment when a man can say that he is “fully persuaded.” Henceforward the problem of life may be looked upon as solved—the light that shone upon our path has become a fixed and guiding star.
(2.) A distinct step too, in all true progress, when others perceive our steadfast-mindedness to go onward. It is certain, my belief gains quite infinitely the moment I can convince another mind thereof (Carlyle).
(3.) As the gold is not known but by the touchstone, so is not any Christian till he be thoroughly tried (Topsell).
Bernard on this:—
I. The godly wise are wary in their admittance of others into their company, till they well know them.
II. Words with an oath, and actions agreeing sufficiently, may persuade us of the steadfastness of the heart, and the inward disposition of the mind of such as show themselves virtuous.
III. An oath is the strengthening of the mind of him that sweareth.
IV. There is no reason to make further trial, where an honest resolution is or may be well discerned.
LESSONS.—Learn
(1.) To try before we trust, and then to trust after sound trial.
(2.) Not to put to further trial than need is, lest we weaken faith, etc.
“When Constantine was chosen emperor, he found several Christians in office; and he issued an edict requiring them to renounce their faith, or quit their places. Most of them gave up their offices to preserve their conscience; but some cringed, and renounced Christianity. When the emperor had thus made full proof of their dispositions of character, he removed all who basely complied with his supposed wishes, and retained the others; saying that those who would desert or deny their Divine Master would desert him, and were not worthy of his confidence.”—Dic. of Illustrations.
“After supper, the dean having decanted a bottle of wine, poured what remained into a glass, and seeing it was muddy, presented it to Mr. Pilkington to drink it. ‘For,’ said he, ‘I always keep some poor person to drink the foul wine for me.’ Mr. Pilkington. entering into his humour, thanked him, and told him ‘he did not know the difference, but was glad to get a glass at any rate.’ ‘Why then,’ said the dean, ‘you shan’t, for I’ll drink it myself.’ ”—Sheridan’s Lift of Swift.
“The goldsmith must purify the dross and ore from the gold, but he must be wary lest he make waste of good metal, if over-curious in too often refining. We may search and sound the sincerity of our brethren; but after good experience made of their uprightness, we must take heed lest, by continual sifting and proving them, we offend a weak Christian. Christ tried the woman of Syrophœnicia first with silence, then with two sharp answers; at last, finding her to be sound, He dismissed her with granting her request, and commending of her faith. When He had said to Peter the third time ‘Lovest thou Me?’ He rested satisfied with Peter’s answer, and troubled him with no more questions.”—Fuller.
“As soldiers, when they have long besieged a city, with the loss of time, money, and men, being hopeless to take it, they even sound a retreat, and retire home without accomplishing their desire; so Naomi, perceiving that all her arguments which she used to conquer Ruth, like water in the smith’s forge cast on coals, did more intend [intensify] the heat of her constancy, gives over in my text.”—Fuller.
“The mind can never be steady, whilst it stands upon other’s feet, and till it be settled upon such grounds of assurances, that it will rather lead than follow; and can say with Joshua, whatsoever become of the world, ‘I and my house will serve the Lord.’ ”—Bishop Hall.
“There is all the difference in the world between firmness and obstinacy, though they are constantly confounded. Firmness is a conscientious adherence to what is held to be right after a careful examination of the reasons that can be given for the opposite course. Stubbornness is the tenacious maintenance of a position, whether it be right or wrong.”—Braden.
“Naomi teaches us that there is ‘a time to speak and a time to keep silence,’ a time to entreat and a time to refrain from entreating, a time to argue and a time to yield in the argument, a time even when parents should concede to the wishes of their children, though contrary to their own judgment.”—Braden.
“When our Saviour Christ had dealt with the Canaanitish woman about the like cause, seeing that silence would not answer her, nor denial satisfy her, nor the opprobrious word of dog dismay her, then He yielded to her desire, cured her daughter, and proclaimed her faith to be wonderful.”—Topsell.