3. RUTH FOUND : CHAPTER 1

RUTH FOUND : CHAPTER 1

There is only one Book in the whole Bible devoted solely to the history of a woman, and that is the Book of Ruth, and with the single exception of the Book of Esther, it is the only book that even bears a woman’s name. In the Book of Esther we have the record of a Jewish maiden marrying a Gentile Monarch, whilst in the Book of Ruth we have a Gentile bride and a Jewish husbandman. We observe also that this most interesting personage is named in the first chapter of the New Testament, in the genealogy of the Saviour, so that our study is of no mean interest. The Book of Ruth is the eighth in the Bible, which fact, as the eighth day, reminds us of another start, a fresh beginning, the introduction of something new. This is seen in Ruth the Gentile finding grace in the sight of Boaz. Our present treatise will, we trust, set forth this fact to the profit of many. The opening verse of the book gives in very brief and concise language the exact condition of things in existence when Ruth was found.

One would suggest without any fear of contradiction that the condition of things then was very much akin to that of our day.

We observe there was a famine in the land.

Possibly this famine extended some considerable distance, but it is especially commented upon here because it was in the land, God’s land, the chosen land, where His people, the Jews, dwelt, and it was because they were affected that special reference is made to it, for God always cares for His own. Maybe my reader is a child of God, very possibly that God Himself has a special interest in you, the interest of a Father for His child, and it is just possible that you are much concerned with the company of the Lord’s people with whom you gather for worship, prayer, Bible study, etc. because there seems to you to be a very serious lack of spiritual ministry and there seems very little food for your soul - in other words there is "a famine in the land."

"Yes," you say, "that is exactly my position, and whilst I know that my place as a child of God is ’without the camp’ (Heb 13:13), separated from all sects of men, and associated with those who simply gather, without any distinctive title, in the Name of the Lord Jesus Christ, yet I am much exercised as to what I ought to do, seeing our assembly at the present time is passing through a time of spiritual poverty."

Elimelech of Bethlehem-Judah was just such a man who found himself in exactly this position, but he very soon decided the matter and no doubt a knowledge of his history will prove of help to my reader. You observe it says that this man was of Bethlehem-Judah (meaning the House of Bread - 1:1). He not merely lived there, he was "of it," born there, in the land. He was, without any doubt, one of God’s people. Thus he becomes a picture of every true child of God who is born from above "of Christ Jesus" (the Bread of Life). His very name "Elimelech" means my God is King, and that surely is much the same as the Christian’s standard. In our acceptance of the Lord Jesus Christ as Saviour we confessed Him as Lord (see Rom 10:9); and to acknowledge Him as Lord of our life is the only proper sequel to such a confession. But the meaning of Elimelech’s name stands out in greater relief when we consider the conditions of his time more closely. This same verse (1:1) says that it was in the days when the judges ruled, and by turning back the leaf of our Bible we read in the last verse of the Book of Judges, "In those days there was no king in Israel: every man did that which was right In his own eyes."

1. No king in Israel.

2. Every man did that which was right in his own eyes. No restraint, no rule, no authority. A condition akin to the democratic spirit which abounds today and which, sad to say, is finding place among the Lord’s people. His Word exhorts us to "obey them that have the rule over you" (Heb 13:17), and to esteem them "worthy of double honour" (1Ti 5:17); but the rising generation seems to prefer to take the rule in its own hand and arrange for itself. It is ever God’s order that the younger be subject to the elder. Parental authority in the home, and eldership rule [Note by biblecentre: only apostles and their delegates appointed elders, hence we have no authority to do so today, but there are those who have the qualifications of elders, do their work, and should be recognized as such. For more details see: Elders, Overseers, and Deacons] in the Church are divine principles and anything which would tend to upset God’s ways can only lead to disaster. This condition of things, which we must all admit is very rife today, was equally so in the days of Ruth, but in the midst of this dark picture, and of a people with such a character, stands forth Elimelech, and his testimony is "if youhave no king, I have; for my God is my King; and if youdo what is right in your own eyes, I do not, for I seek to obey my King." May those of us who profess to love and follow the Saviour not only bear as good a confession as this with our lips, but may we live a life which will correspond in every way. The time has now come, however, when Elimelech is to be severely tested by his God. The famine is upon them, and he must, of course, think of those dependent upon him; they will need something to feed upon and how can they get it "in the land"seeing there is a famine there? What shall he do? A message comes that there is food in Moab, and the man whose name said "My God is King" now denies his testimony by doing as others did - that which was right in his own eyes. Contrary to the will of his God, and without seeking His guidance and help, he goes down to Moab. This is the first step in a path of backsliding. How many today are doing much the same as Elimelech did. Instead of waiting upon the Lord for guidance, seeking His will and asking His help, they decide hastily for themselves. Instead of showing by their actions that they own the Lordship of Christ they deny their lip testimony and please themselves. My dear reader, learn a lesson from this first verse of the Book of Ruth. You who are of Christ, born from above; let this mind be in you which was also in Christ Jesus: He pleased NOT Himself (Rom 15:3). If at the present time your local assembly is passing through a season of spiritual famine, remember your Lord’s command is "Not forsaking the assembling of ourselves together as the manner of some is and so much the more as ye see the day approaching" (Heb 10:25). Seek to please Christ and not self. Possibly you have heard that at such and such a place there is so much done for the young people; they are catered for in a way that seems to be so attractive, and really you and your loved ones would apparently be much happier there than where you are. That is how it appears to you, at any rate, and just now you hardly know what to do, and in your perplexity you ask - What shall I do then? Do NOTHING. Stay just where you are till God moves you. If He has seen fit to cause a spiritual famine then you will do better to seek to learn His purpose in it, rather than try and escape from it. For God has a purpose in the Famine. It may be the chastening of the Lord and we must endure it. In Elimelech’s day there were many families in the land who had to stay through the famine. We only read of this one family going down to Moab. If others have to stay, let us stay with them, for remember this, those families that stayed were after all the best off. For when Naomi (Elimelech’s wife) returned to Bethlehem later, do you know what she said? "I went out full; the Lord hath brought me home again empty"(1:21).

God’s famine after all was better than Moab’s plenty, and it always is so. There is nothing like the pure Word of God for starving souls, even if there seems a dearth of gifts to minister it. Again, Naomi says, "I went out: the Lord hath brought me home" (1:21). She pleased herself and went fromthe Lord, but Hein grace brought her back. If you have already gone back spiritually; if youhave been pleasing self rather than Christ, then confess your backsliding and He will graciously heal and restore you. Again note that Naomi says, "I went out: The Lord hath brought me home." She went to Moab for food, but it was only "out" compared to being "in the land." Even if there is famine there, it is "home." The little hymn says, "Where Jesus is ’tis Heaven there," and even though we may be associated with just the two or three gathered in His Name (Mat 18:20), yet what does that matter if He promises to be there?It is Home for the child of God.

Moab’s pleasures and attractions, whether in the shape of theatre, picture palace, dance or social, or in the form of sacred concert, Chapel social, etc., are as chaff compared to wheat, and sooner or later you will realise their unsatisfying power and long for the real food - the Word of God. But we must hurry on. Not only does Elimelech go down to Moab, but his wife and two sons follow his example, and this is always so. We never act alone, our example is followed by others. The names of the two boys are not without their lessons, for "Mahlon" means "Sick", and "Chilion" means "Pining". How different from the testimony of their father’s name, which means, as we have seen, "My God is King." His was a bold, clear testimony, theirs Sick and Pining, and maybe my reader is one who is looked up to by others and held in high esteem, perhaps a Sunday School teacher, or Gospel preacher. Have you ever thought how serious it would be for youto make a false step, for you to please self first, for youto choose Moab’s pleasures? Those who hang upon your ministry, who are weaker in the faith, would very likely follow in your footsteps and thus would share in your disaster. For mark it well, in your Bible and in your heart.

They WENT to sojourn In Moab (v. 1) They CAME Into Moab (v. 2) And CONTINUED there (v. 3) And DIED there (vv. 3-5). When Paul wrote to the saints at Corinth he had to reprove them for many things, and in his first Epistle, chapter 11, verse 30, he says "For this cause many are weak and sickly among you and many sleep." The sure path of the backslider - Weak (Chilion), Sick (Mahlon) - Death.

Four persons of Bethlehem Judah go to Moab and three die there. One only is now left and she, the widow and mother whose path was obedience to her husband. How gracious the Lord is to spare her to the last, and now that she is free to do as she will, she hears a message that the Lord has visited His people in giving them bread (v. 6), not in Moab but "in the land." Bread is only found "at the house of Bread" (the meaning of Bethlehem), and is for all God’s people. Naomi hears this glad message and she believes it.

Thank God if this little book brings to some backsliding soul a message that there is "Bread enough and to spare," but much more shall we rejoice if that one believes and receives the message and does what Naomi did next. She arose.

Perhaps you are thinking that this record reads very much like the story of the Prodigal Son, and surely the likeness is not to be wondered at for he was after all "a son," and more a picture of a backslider than of an unconverted soul. As both of these Bible characters arose, so must we today if "out of touch" with our Lord, and in confession to Him we must get the matter of our soul’s communion adjusted.

Naomi now finds that she is encumbered, for when she arises to go to Bethlehem there are two who have somewhat of a claim upon her, and this brings us to the proper subject of our study: RUTH, and her sister Orpah, both of whom were found in Moab, a Gentile country. Unlike the other personages whom we have been considering, these two girls were not "of Bethlehem-Judah," they were "of Moab," and as such they speak to us of the unconverted person, "and such were some of you," says the apostle Paul (1Co 6:11), and how true that is, "but ye are washed, but ye are sanctified, but ye are justified" (1Co 6:11).

Eph 2:1-22 shows us our condition by nature and this we have here illustrated in these two Moabitish girls, who are entirely outside all the blessings which were the portion of the children of Israel, for they were strangers to the Covenants of promise. When Mahlon and Chilion followed their father’s example and went to Moab they did what followers of a bad example always do - they went one worse and married women of Moab. Of this their father was not guilty. But depend upon it if we backslide those who follow our example will go deeper into sin and depart further from the right way. God in His law had said: "Thou art to pass over through Ar, the coast of Moab, this day: And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them; for I will not give thee of the land of the children of Ammon any possession" (Deu 2:18-19), and, "Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son" (Deu 7:3), but they disregard this entirely now, and link themselves up with those whom God forbids. This has its New Testament counterpart in 2Co 6:14, "Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" The unequal yoke is a very serious matter indeed for the child of God who is a party to it. The chapter under consideration shows a clear picture of this and God’s judgment upon it. Ever remember that there is no blame attaching to the Moabitish girls whatever. The blame is entirely upon the heads of Mahlon and Chilion for they were the Lord’s own people and the disobedience was theirs. Likewise there is no blame attaching to the worldling who becomes yoked with a child of God whether in marriage, business or pleasure, but there is awful judgment overhanging the Christian who is a partner to such a yoke, for the Word of God is clearand distinct upon this important matter, and to disobey can only bring disaster. Should my reader be a Christian linked in any way with an ungodly and unregenerate person, whether in social or business life be warned of your danger ere God speaks more loudly. The argument is often put forward that by joining company with the ungodly we can influence them for good. Take a lesson from this incident. Mahlon and Chilion dwelled there ten yearsand neither of their wives, Ruth or Orpah, made one step towards God and His people, not one. And so it ever is, the child of God gets dragged down and down but never succeeds in lifting the wordly partner, for God cannot bless disobedience to His Word.

Now that Naomi has heeded the voice of the Lord, and is retracing her footsteps back to the land, we find Ruth and Orpah, her two daughters-in-law, expressing a desire to participate in the provision the Lord has made for His people. They both hear of the "message of Bread" and both appear as eager as each other in returning with their mother-in-law. We must notice here that it is distinctly said that "the Lord had visited His people in giving them Bread." There was really no message for Ruth or Orpah for they were Gentiles, but like the woman of the Gospels they take the place of the dogs that eat the children’s crumbs (Mark 7:28), and whilst the law said "no Moabite should enter the congregation of the Lord" (Deu 23:3), yet they come, nevertheless, trusting to Grace and not law (see 2:2), and so it ever is with us Gentiles. We have no claim, no right, no portion. All we have in Christ is on the ground of pure grace, first to last. On the journey back Naomi takes these two girls aside and faithfully and truthfully puts before them what they must expect when they reach the land. From Ruth’s words in verse 16, we judge that Naomi told them that she would doubtless be a wanderer going from place to place, that she would have no dwelling place. Only a lodging here or a lodging there, that her’s was a rejected people, her God a despised God, and that even death might befall her. These facts prove too much for Orpah. Had it been a rosy, happy, joyful lot, she might have continued but such a path as this was not to her liking and she preferred Moab with "its gods that cannot save." What a sad record indeed, but yet how many today there are who have professed to be followers of Jesus Christ, yet when they are brought face to face with the facts of the Christian pathway, they are not prepared to pay the price. After all it is a narrow pathway, it is often a thorny way, and it does cost something to live a real Christian life, there are sorrows and sufferings and we must face the situation fairly, but then - Is it worthwhile?

Paul could say, "I reckon the sufferings of this present while are not worthy to be compared with the glory which shall be revealed in us" (Rom 8:18), and that is just what Ruth thought. The present suffering was worthy of the future reward and so says the true child of God. Reader, are you an "Orpah Professor" or are you a "Ruth Possessor?"

Mark this, Orpah showed more outward affection for Naomi than Ruth did, but Ruth’s affection was deeper and more sincere. Orpah kissed her mother-in-law, but Ruth clave unto her. Judas kissed the Saviour and betrayed Him. Pro 27:6 says, "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful." It is not the outward profession of Christianity that counts, but practical affection for the Person of Christ. How do we stand in this connection?