Ruth

     Some people find it difficult to deal with all the warfare and bloodshed in the books of Joshua and Judges.  But perhaps we should react more negatively to the spiritual condition of God's chosen people during this period.  Over and over again they turn away from God toward the idols of the nations around them.  It is fitting that the book of Judges ends with this phrase, "...everyone did what was right in his own eyes."
     There is a bright spot, however, that shines in the midst of this discouraging account.  This bright spot is the story of Ruth, although the book begins on a dark note.
     "Now it came about in the days when the judges governed," Ruth 1:1 reports, "that there was a famine in the land.  And a certain man of Bethlehem in Judah went to sojourn in the land of Moab with his wife and his two sons."
     The Moabites were cousins of the Israelites.  We read of their origin in Genesis 19:30-38.  They, as well as the Ammonites, were descendants of Lot, Abraham's nephew.
     It was a Moabite king, Balak, who hired Balaam to try to curse the Israelites as they were working their way toward the Jordan River.  As we learn in Numbers 22-24, the only thing that Balaam was able to utter was a blessing.  But Balaam was not one to give up easily, so he enticed the Israelites to join the Moabites in their pagan ceremonies.  We know this from Numbers 25:1-5 combined with Numbers 31:16.  As a consequence the name of Balaam becomes synonymous with one who entices the children of God through false teaching.  He maintains this reputation even into the last book of the New testament.  Reference is made to him in Revelation 2:14.  He is also mentioned in passages such as 1 Corinthians 10:8 and 2 Peter 2:15-16.
     The point is that the Moabites and Israelites were not on the best of terms, except when the children of God wanted to join in false religion or when conditions such as this famine forced them together.
     The certain man from Bethlehem who is forced to move to the land of the Moabites is named Elimelech.  He and his wife, Naomi, have two sons named Mahlon and Chilion.  Naomi's problems are compounded when Elimelech dies, leaving her with two sons.
     But the sons eventually marry Moabite women, one named Orpah and the other Ruth.  After ten years of living in Moab, though, both sons die.  This leaves Naomi in a much worse situation that we can appreciate from our present society.  Widows in the day of Naomi are dependent upon sons to support them.  Without sons they are frequently reduced to begging in order to survive.
     Perhaps this is why God has always placed such a premium on helping widows and orphans.
     "When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it;" God orders in Deuteronomy 24:19, "it shall be for the alien, for the orphan, and for the widow, in order that the Lord your God may bless you in all the work of your hands."  God repeats a similar command for the olives and grapes in the following verses.
     The New Testament, as well, contains instructions for proper treatment of widows.
     "Honor widows who are widows indeed," 1 Timothy 5:3 commands.
     "This is pure and undefiled religion in the sight of our God and Father," James 2:27 instructs, "to visit orphans and widows in their distress, and to keep oneself unstained by the world."
     But Naomi has no hope of help as long as she remains in Moab.  She hears that the food situation has improved in the land of Judah, so she decides to return home.
     Both Orpah and Ruth begin the journey with their mother-in-law.  Naomi realizes, though, that the life ahead of her is a very difficult one.  She tells the two girls to return to their own homes where they will have a better future.
     "No," they both insist in Ruth 1:10, "but we will surely return with you to your people."
     Naomi continues her efforts to convince them of the hopeless situation if they do not return to their homes, and Orpah eventually leaves her mother-in-law with a tearful "Good-bye."
     "Behold, your sister-in-law has gone back to her people and her gods;" Naomi urges in verse 15, "return after your sister-in-law."
     Ruth does not budge, however.  Instead she responds with some of the most beautiful words ever to come from human lips.  

     "Do not urge me to leave you or turn back from following you;" Ruth tells her mother-in-law in verses 16-17, "for where you go I will go, and where you lodge, I will lodge.  Your people will be my people, and your God, my God.
     "Where you die, I will die, and there I will be buried.  Thus may the Lord do to me, and worse, if anything but death parts you and me."
     Together they travel on to Bethlehem.  When they arrive it becomes apparent that the sad years have taken a heavy toll on Naomi, whose name means, "pleasant."
     "Do not call me Naomi;" she tells the women of her old neighborhood, "call me Mara, for the Almighty has dealt bitterly with me."
     "Mara" means "bitter."
     It is the beginning of the barley harvest, so Ruth takes advantage of the practice we mentioned earlier of allowing the poor to walk behind the harvesters and glean the heads of grain that are left behind.  It happens that the field she begins gleaning in belongs to Boaz who, unknown to Ruth, is a relative of her father-in-law Elimelech.
     Boaz sees the young woman and learns her identity from the workers.  Boaz approaches Ruth and asks her to glean only in his field.  He assures her she will be safe there.
     "Why are you doing this, since I am a foreigner?" Ruth wonders.
     "All that you have done for your mother-in-law after the death of your husband has been fully reported to me," Boaz explains, "and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know.
     "May the Lord reward your work, and your wages be full from the Lord, the God of Israel, under whose wings you have come to seek refuge."
     At the same time Boaz orders the workers to leave extra grain behind for her.  He also gives instructions for her to be allowed to share in the food and water that is provided for the workers.
     Ruth returns home that night with a greater amount of grain than would be expected.  She also carries to Naomi some of the food from the workers.
     Naomi is delighted when she learns the identity of the landowner who has treated Ruth so kindly.
     "The man is one of our relatives," she points out, "one of our closest relatives."
     Ruth continues until the end of the harvest under these ideal working conditions.  If the story ended here it would be a happy one.  Ruth and Naomi are now able to survive thanks to the generosity of Boaz.  But this is not the end of the story.  It is only the beginning.
     According to Jewish law, the next-of-kin had the right to redeem or take possession of the deceased's property.  Provision was also made for taking the widow if conditions permitted.
     At the bidding of Naomi, Ruth approaches Boaz with the suggestion of taking her as his wife.  Boaz informs her, though, that there is one man who is a closer relative.
     In an exchange before the elders of the city, this other man says that he is interested in redeeming a piece of land belonging to Elimelech.
     "You must also acquire Ruth the Moabitess, the widow of the deceased," Boaz informs him, "in order to raise up the name of the deceased on his inheritance."
     The man says that he is not able to do this, so he passes the right of redemption to Boaz.  In an interesting glimpse at the custom of the time he takes off his sandal and gives it to Boaz.
     Now Boaz is free to follow through with his plan.  He marries Ruth and they, along with Naomi, live happily ever after.  In fact, the future of their children is happier than they could ever imagine.
     This Boaz is the son of Rahab, the harlot who gave refuge to the two men who spied out Jericho.  Boaz and Ruth have a son named Obed, a grandson named Jesse and a great-grandson named David, the great giant-killer, king of Israel and man after God's own heart.  Much farther down the line they have a descendant named Jesus.
     What would the story have been like if Ruth, like Orpah, would have chosen to return to her home?  Yes, the people there were worshipping idols and practicing false religion.  But her future was more secure there.  Her family was there.  Or was it?
     It seems that she realized that her family was determined not by flesh and blood but rather by relationship with God.  "Your people will be my people," she recognized, "and your God, my God."
     Falsehood offered security.  But the truth produced freedom.
     And what about us?  How would our story be different if we were willing to exchange security for the truth which promises to set us free?

Unless otherwise noted, "Scripture taken from the NEW AMERICAN STANDARD BIBLE(R), (C) Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977 by The Lockman Foundation. Used by permission." (www.lockman.org)