Of Canaan. It must be early: for Boaz was born of Rahab. So Christ descended from two Gentile mothers.

Bethlehem was otherwise called Ephratha. Naomi signifies my amiable or pleasant one: Mahlon and Chilon signify sickness and consumption. Probably they were sickly children, and not likely to be long - lived. Such are the products of our pleasant things, weak and infirm, fading and dying.

Either these were Proselytes when they married them, or they sinned in marrying them, and therefore were punished with short life, and want of issue.

Loss of children and widowhood are both come upon her. By whom shall she be comforted? It is God alone that is able to comfort those who are thus cast down.

That is, food; so she staid no longer there than necessity forced her.

Because daughters used to converse more frequently with their mothers, and to dwell in the same apartments with them, which then were distinct from those parts of the house where the men dwelt.

With my sons, your husbands, while they lived.

According to the ancient custom, Gen 38:8, and the express law of God, Deu 25:5, which doubtless she had acquainted them with before, among other branches of the Jewish religion.

That you are left without the comfort of husbands or children; that I must part with such affectionate daughters; and that my circumstances are such, that I cannot invite you to go alone with me. For her condition was so mean at this time, that Ruth, when she came to her mother's city, was forced to glean for a living. It is with me, that God has a controversy. This language becomes us, when we are under affliction; tho' many others share in the trouble, yet we are to hear the voice of the rod, as if it spake only to us. But did not she wish to bring them to the worship of the God of Israel? Undoubtedly she did. But she would have them first consider upon what terms, lest having set their hand to the plow, they should look back.

Departed from her with a kiss. Bade her farewell for ever. She loved Naomi, but she did not love her so well, as to quit her country for her sake. Thus many have a value for Christ, and yet come short of salvation by him, because they cannot find in their hearts, to forsake other things for him. They love him, and yet leave him, because they do not love him enough, but love other things better.

Those that forsake the communion of saints, will certainly break off their communion with God. This she saith, to try Ruth's sincerity and constancy, and that she might intimate to her, that if she went with her, she must embrace the true religion.

Not desiring to have so much as her dead body carried back into the land of Moab: but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and remaining together for ever.

See the power of resolution! Those who are half - resolved, are like a door a - jar, which invites a thief. But resolution shuts and bolts he door, and then the devil flees from us.

Is this she that formerly lived in so much plenty and honour? How marvelously is her condition changed?

Which signifies pleasant, and chearful.

Which signifies bitter or sorrowful.

With my husband and sons, and a plentiful estate for our support.

That is, hath borne witness, as it were, in judgment, and given sentence against me.

The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.

Signifies "My God is king."

"fair or pleasant"; and their two sons, Mahlon and Chilion, are supposed to be the same as Joash and Saraph (1Ch 4:22).

The ancient name of Beth-lehem was Ephrath (Gen 35:19; Gen 48:7), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Micah (Mic 5:2).

So called to distinguish it from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pressure of a famine, settled for several years in that country. After the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (Deu 7:3; Deu 23:3; Ezr 9:2; Neh 13:23); and Jewish writers say that the early deaths of both the young men were divine judgments inflicted on them for those unlawful connections.

The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.

In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother.

That is, with my sons, your husbands, while they lived.

Enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed.

The Oriental manner when friends are parting.

This alludes to the ancient custom (Gen 38:26) afterwards expressly sanctioned by the law of Moses (Deu 25:5), which required a younger son to marry the widow of his deceased brother.

That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.

That is, I am not only not in a condition to provide you with other husbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Ruth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple effusion he has borrowed from Scripture--of Ruth to her mother-in-law [CHALMERS].

The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.

Corresponding to the end of our March.

When the judges ruled - We know not under what judge this happened; some say under Ehud, others under Shamgar. See the preface

There was a famine - Probably occasioned by the depredations of the Philistines, Ammonites, etc., carrying off the corn as soon as it was ripe, or destroying it on the field

The Targum says: "God has decreed ten grievous famines to take place in the world, to punish the inhabitants of the earth, before the coming of Messiah the king. The first in the days of Adam; the second in the days of Lamech; the third in the days of Abraham; the fourth in the days of Isaac; the fifth in the days of Jacob; the sixth in the days of Boaz, who is called Abstan, (Ibzan), the just, of Beth-lehem-judah; the seventh in the days of David, king of Israel; the eighth in the days of Elijah the prophet; the ninth in the days of Elisha, in Samaria; the tenth is yet to come, and it is not a famine of bread or of water but of hearing the word of prophecy from the mouth of the Lord; and even now this famine is grievous in the land of Israel."

Elimelech - That is, God is my king

Naomi - Beautiful or amiable

Mahlon - Infirmity

Chilion - Finished, completed.

Elimelech - died - Probably a short time after his arrival in Moab.

And they took them wives - The Targum very properly observes, that they transgressed the decree of the word of the Lord, and took to themselves strange women.

And Mahlon and Chilion died - The Targum adds, And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off. It is very likely that there is more here than conjecture.

She had heard - By the mouth of an angel, says the Targum

The Lord had visited his people - "Because of the righteousness of Ibzan the judge, and because of the supplications of pious Boaz."- Targum

It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned 1Ch 4:22, where the Hebrew should be thus translated, and Joash and Saraph, who married in Moab, and dwelt in Lehem. See the Hebrew.

Are there yet any more sons - This was spoken in allusion to the custom, that when a married brother died without leaving posterity, his brother should take his widow; and the children of such a marriage were accounted the children of the deceased brother. There is something very persuasive and affecting in the address of Naomi to her daughters-in-law. Let us observe the particulars: -

1.    She intimates that she had no other sons to give them

2.    That she was not with child; so there could be no expectation

3.    That she was too old to have a husband

4.    That though she should marry that night, and have children, yet they could not wait till such sons were marriageable; she therefore begs them to return to their own country where they might be comfortably settled among their own kindred.

And Orpah kissed her mother-in-law - The Septuagint add, Και επεστρεψεν εις τον λαον αυτης, And returned to her own people. The Vulgate, Syrian, and Arabic, are to the same purpose.

Gone back - unto her gods - They were probably both idolaters, their having been proselytes is an unfounded conjecture. Chemosh was the grand idol of the Moabites. The conversion of Ruth probably commenced at this time.

And Ruth said - A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive

The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: "And Ruth said, Entreat me not to leave thee,"for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, "Whither thou goest, I will go."And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, "Where thou lodgest, I will lodge."And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, "Thy God shall be my God."Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, "In whatsoever manner thou diest, I will die."Naomi said, We have a house of burial. Ruth answered, "And there will I be buried.

It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This verse is famous among those who strive to divine by the Bible. I should relate the particulars, but am afraid they might lead to a continuance of the practice. In my youth I have seen it done, and was then terrified.

The Lord do so to me, and more - May he inflict any of those punishments on me, and any worse punishment, if I part from thee till death. And it appears that she was true to her engagement; for Naomi was nourished in the house of Boaz in her old age, and became the fosterer and nurse of their son Obed, Rth 4:15, Rth 4:16.

All the city was moved about them - It appears that Naomi was not only well known, but highly respected also at Bethlehem; a proof that Elimelech was of high consideration in that place.

Call me not Naomi - That is, beautiful or pleasant

Call me Mara - That is, bitter; one whose life is grievous to her

The Almighty - שדי Shaddai , He who is self-sufficient, has taken away the props and supports of my life.

I went out full - Having a husband and two sons

The Lord hath brought me home again empty - Having lost all three by death. It is also likely that Elimelech took considerable property with him into the land of Moab; for as he fled from the face of the famine, he would naturally take his property with him; and on this Naomi subsisted till her return to Bethlehem, which she might not have thought of till all was spent.

In the beginning of barley harvest - This was in the beginning of spring, for the barley harvest began immediately after the passover, and that feast was held on the 15th of the month Nisan, which corresponds nearly with our March

The Targum says, "They came to Beth-lehem on that day in which the children of Israel began to mow the sheaf of barley which was to be waved before the Lord."This circumstance is the more distinctly marked, because of Ruth’ s gleaning, mentioned in the succeeding chapter

1. The native, the amiable simplicity, in which the story of the preceding chapter is told, is a proof of its genuineness. There are several sympathetic circumstances recorded here which no forger could have invented. There is too much of nature to admit any thing of art

2. On the marriage of Orpah and Ruth, and the wish of Naomi that they might find rest in the house of their husbands, there are some pious and sensible observations in Mr. Ness’ s History and Mystery of the Book of Ruth, from which I shall lay the following extract before my readers: -

"A married estate is a state of rest; so it is called here, and in Rth 3:1. Hence marriage is called portus juventutis , the port or haven of young people; whose affections, while unmarried, are continually floating or tossed to and fro, like a ship upon the waters, till they come into this happy harbour. There is a natural propension in most persons towards nuptial communion, as all created beings have a natural tendency towards their proper center, ( leve sursum, et grave deorsum ), and are restless out of it, so the rabbins say, Requiret vir costam suam, et requiret femina sedem suam , ‘ The man is restless while he misses his rib that was taken out of his side; and the woman is restless till she get under the man’ s arm, from whence she was taken.’ O! look up to God then, ye unmarried ones, and cry with good Naomi, The Lord grant me rest for my roving affections in the house of some good consort, that I may live in peace and plenty, with content and comfort all my days. Know that your marriage is, of all your civil affairs, of the greatest importance, having an influence upon your whole life. It is either your making or marring in this world; ‘ tis like a stratagem in war, wherein a miscarriage cannot be recalled when we will, for we marry for life. I am thine, and thou art mine, brevis quidem cantiuncula est , ‘ is a short song;’ sed longum habet epiphonema , ‘ but it hath a long undersong.’ So an error here is irrecoverable; you have need of Argus’ s hundred eyes to look withal before you leap.

This is good advice; but who among the persons concerned will have grace enough to take it?

These introductory verses, as well as the closing genealogy (Rth 4:17-22), show that the book of Ruth was written after "the days when the judges ruled," during the days of the monarchy. Possibly Samuel, or even David (who was said to be Ruth's great grandson and thus may have heard the story from his parents) may have written it. Ruth's husband, Boaz, was said to be the son of Rahab (Mat 1:5), the converted harlot who had joined with the Israelites at the fall of Jericho. The story of Ruth, therefore, possibly took place during the early part of the judges' rule. See discussion in the Introduction.

Bethlehem means "house of bread." The home of Elimelech and later of Ruth was also destined to be the birthplace of King David (1Sa 16:1) and, eventually, of the Messiah (Mic 5:2). It was first noted in Scripture as the place of Rachel's death (Gen 35:19; note also the reference to Rachel and her children in Mat 2:16-18)."

Ephrata (meaning "fruitful") was the same town as Bethlehem (Gen 35:19; Mic 5:2). It was evidently named after Ephrath, the wife of Caleb (1Ch 2:19). In a spiritual analogy, one could note that the Messiah's home was both the house of bread and the field of the fruit of the vine, as the Messiah would become both "the bread of life" in His broken body and "the true vine" in his redeeming blood (Joh 6:48; Joh 15:1). Bethlehem-Ephrata was thus an appropriate "place for the Lord, an habitation for the mighty God of Jacob. Lo, we heard of it at Ephratah: we found it in the fields of the wood" (Psa 132:5, Psa 132:6).

The country of Moab was the place of the Moabites, descendants of Lot, and such enemies of Israel that they had been banned from "the congregation of the Lord" (Deu 23:3). Yet, as a measure of God's grace, upon repentance and faith in the true God, Ruth the Moabitess not only found a place in the congregation of the Lord, but also a place in His genealogy (Mat 1:5)."

Naomi was such a faithful witness and godly mother-in-law that both Moabite daughters-in-law, Orpah and Ruth, loved her dearly even after their husbands were dead. However, when Orpah had to choose, she returned to her pagan nature-gods (centered in Chemosh, "the subduer"). Ruth evidenced true conversion to the God of creation, not only by taking God as her own Savior but by going with the people of God and entering the family of God's people."

the judges : Jdg 2:16, Jdg 12:8

ruled : Heb. judged

a famine : Gen 12:10, Gen 26:1, Gen 43:1; Lev 26:19; Deu 28:23, Deu 28:24, Deu 28:38; 2Sa 21:1; 1Ki 17:1-12, 1Ki 18:2; 2Ki 8:1, 2Ki 8:2; Psa 105:16, Psa 107:34; Jer 14:1; Eze 14:13, Eze 14:21; Joe 1:10, Joe 1:11, Joe 1:16-20; Amo 4:6, Beth-lehem-judah, Jdg 17:8, Jdg 19:1, Jdg 19:2

Elimelech : The Rabbins say, that Elimelech was the son of Salmon, who married Rahab; and that Naomi was his niece.

Naomi : Rth 1:20

Mahlon : It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned in 1Ch 4:22.

Ephrathites : Gen 35:19; 1Sa 1:1, 1Sa 17:21; Mic 5:2

continued : Heb. were

and she was : 2Ki 4:1; Psa 34:19; Heb 12:6, Heb 12:10, Heb 12:11

they took : The Targum says, ""they transgressed the decree of the word of the Lord, and took to them strange women."

wives : Deu 7:3, Deu 23:3; 1Ki 11:1, 1Ki 11:2

Ruth : Mat 1:5

am 2696, bc 1308, An, Ex, Is, 183

Mahlon : Deu 32:39; Psa 89:30-32; Jer 2:19

died : The Targum adds, ""And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off."

and the woman : Isa 49:21; Mat 22:25-27; Luk 7:12

visited : Gen 21:1, Gen 50:25; Exo 3:16, Exo 4:31; 1Sa 2:21; Luk 1:68, Luk 19:44; 1Pe 2:12

in giving : Gen 28:20, Gen 48:15; Exo 16:4-6; Psa 104:14, Psa 104:15, Psa 111:5, Psa 132:15, Psa 145:15; Psa 146:7, Psa 147:14; Pro 30:8; Isa 55:10; Mat 6:11; 1Ti 6:8

she went : 2Ki 8:3

they went : Rth 1:10, Rth 1:14; Exo 18:27

Go : Jos 24:15-28; Luk 14:25-33

the Lord : Phi 4:18, Phi 4:19; 2Ti 1:16-18

the dead : Rth 1:5, Rth 2:20; Eph 5:22, Eph 6:2, Eph 6:3; Col 3:18, Col 3:24

rest : Rth 3:1

she kissed : Gen 27:27, Gen 29:11, Gen 45:15; Act 20:37

Surely : Psa 16:3, Psa 119:63; Zec 8:23

are there : This alludes to the custom that when a married brother died, without leaving posterity, his brother should take his widow; and the children of such marriages were accounted those of the deceased brother. This address of Naomi to her daughter-in-law is exceedingly tender, persuasive, and affecting.

that they : Gen 38:11; Deu 25:5

too old : Gen 17:17; 1Ti 5:9

I should have : or, I were with

tarry : Heb. hope

it grieveth me much : Heb. I have much bitterness

the hand : Deu 2:15; Jdg 2:15; 1Sa 5:11; Job 19:21; Psa 32:4, Psa 38:2, Psa 39:9, Psa 39:10

Orpah : Gen 31:28, Gen 31:55; 1Ki 19:20; Mat 10:37, Mat 19:22; Mar 10:21, Mar 10:22; 2Ti 4:10

but Ruth : The LXX add, και επεστρεψεν εις τον λαον αυτης , ""and returned to her own people.""The Vulgate, Syriac, and Arabic are to the same purpose. It seems a very natural addition, and agrees with the assertion in the next verse; and is accordingly adopted by Houbigant as a part of the text. Deu 4:4, Deu 10:20; Pro 17:17, Pro 18:24; Isa 14:1; Zec 8:23; Mat 16:24; Joh 6:66-69; Act 17:34; Heb 10:39

gone back : Psa 36:3, Psa 125:5; Zep 1:6; Mat 13:20, Mat 13:21; Heb 10:38; 1Jo 2:19

and unto : They were probably both idolaters at this time. That they were proselytes is an unfounded conjecture; and the conversion of Ruth now only commenced.

her gods : Jdg 11:24

return : Jos 24:15, Jos 24:19; 2Sa 15:19, 2Sa 15:20; 2Ki 2:2; Luk 14:26-33, Luk 24:28

Ruth : A more perfect surrender of friendly feelings to a friend was never made. This was a most extraordinary and disinterested attachment.

Entreat me not : or, Be not against me

to leave : 2Ki 2:2-6; Luk 24:28, Luk 24:29; Act 21:13

whither : 2Sa 15:21; Mat 8:19; Joh 13:37; Rev 14:4

thy people : Rth 2:11, Rth 2:12; Psa 45:10; Isa 14:1

thy God : Jos 24:18; Dan 2:47, Dan 3:29, Dan 4:37; Hos 13:4; 2Co 6:16-18; 1Th 1:9

the lord : 1Sa 3:17, 1Sa 25:22; 2Sa 3:9, 2Sa 3:35, 2Sa 19:13; 1Ki 2:23, 1Ki 19:2, 1Ki 20:10; 2Ki 6:31

but death : Act 11:23, Act 20:24

When : Act 21:14

was stedfastly minded : Heb. strengthened herself, Act 2:42; Eph 6:10

all the city : From this it would appear that Naomi was not only well known, but also highly respected at Beth-lehemcaps1 . acaps0 proof that Elimelech was of high consideration at that place. Mat 21:10

Is this Naomi : Isa 23:7; Lam 2:15

Naomi : that is, Pleasant

Mara : that is, Bitter

the Almighty : Gen 17:1, Gen 43:14; Job 5:17, Job 11:7; Rev 1:8, Rev 21:22

dealt : Job 6:4, Job 19:6; Psa 73:14, Psa 88:15; Isa 38:13; Lam. 3:1-20; Heb 12:11

and the : 1Sa 2:7, 1Sa 2:8; Job 1:21

the Lord : Job 10:17, Job 13:26, Job 16:8; Mal 3:5

in the beginning : At the beginning of Spring; for the barley harvest began immediately after the passover, and that festival was held on the 15th of Nisan, corresponding nearly with our March Rth 2:23; Exo 9:31, Exo 9:32; 2Sa 21:9

THE ARGUMENT

THIS little Book, by whomsoever written, which is not material to know, is annexed to the Book of Judges, and by some of the Hebrew doctors made a part of it. It is useful, as for many other points, so especially to show the genealogy of David, and consequently of Christ; and the rise of Christ from a Moabitish woman; which was a useful document, and a great encouragement to the Gentiles to believe in Christ.

A famine in Canaan. Elimelech removes to Moab; with Naomi his wife, and his two sons, who marry Orpah and Ruth there; and die, Rth 1:1-5 . Naomi returns to Judah; her daughters-in-law accompany her on her way, Rth 1:6-13 . Orpah returns home to her people and gods; Ruth remains, being converted, Rth 1:14-18 . They come to Beth-lehem, Rth 1:19-22 .

In the days when the judges ruled which is noted as the cause of the following famine, because in much of that time they were guilty of great defection from God. But under which of the judges this happened, Scripture being silent, it seems presumptuous to determine; nor is it necessary to know. What is said about this matter from the genealogy, mentioned Rth 1:18 , &c., it will be most proper to consider it there.

In the land , or, in that land , to wit, of Canaan.

The country of Moab a fruitful land beyond Jordan, eastward.

Ephrathites so called, because this Beth-lehem is otherwise called Ephrath or Ephratah , Gen 35:19 Mic 5:2 ; either from Caleb’ s wife of that name, 1Ch 2:19 4:4 , or from the fertility of the soil about it; which title may therefore be used here, to show the greatness of the famine, which affected even fertile parts.

Of Bethlehem-Judah: See Poole "Jud 17:7".

Continued there to wit, during the famine.

Of the women of Moab either these were proselytes when they married them, which may well be doubted, from Rth 1:15 , or they sinned in marrying them, as appears from Deu 7:3 23:3 Ezr 9:1,2 Ne 13:23 , and therefore were punished with short life and want of issue, Rth 1:5,19,21 .

About ten years as long as the famine lasted.

i.e. Food; so she staid no longer than necessity forced her.

Each to her mother’ s house not that they wanted fathers, Rth 2:11 , but because daughters used to converse more frequently with their mothers, and to be most endeared to them, and to dwell in the same apartments with them, which then were distinct from those parts of the house where the men dwelt.

With the dead with my sons, your husbands, whilst they lived.

Rest i.e. a quiet and happy life, free from those cares, vexations, encumbrances, and troubles which widows are in a special manner exposed unto.

She kissed them as the manner there was when friends parted.

According to the ancient custom, Ge 38 , and the express law of God, Deu 25:5 , which doubtless she had acquainted them with before, among other branches of the Jewish religion, wherein she did instruct them.

Go your way

Quest. Why doth she dissuade them from this journey, and not rather persuade them to go with her, and to embrace the Jewish religion?

Answ 1. Possibly she thought such dissuasion might be the best way to persuade them, as it oft happens; especially in that sex.

2. She would not have them rashly and inconsiderately to embrace the Jewish religion, in hopes of some advantage from it, which she justly thought they would be disappointed of; and withal, exposed to many straits and troubles, and on that occasion revolt from the true religion, which would be far worse than never to have embraced it. And therefore she doth justly, and wisely, and piously in representing to them the truth of the business, and the outward inconveniences which would accompany the change of their place and religion; as also our blessed Lord Christ did, Mat 8:20 .

Would ye stay for them from having husbands? it is unreasonable for me to expect it, or for you to perform it.

For your sakes that you are left without the comfort of husbands or children; that I must part with such dear and affectionate daughters; and that my circumstances are such that I cannot invite nor encourage you to go along with me. For her condition was so mean at this time, that Ruth, when she came to her mother’ s city, was forced to glean for a living, Rth 2:2 .

Orpah kissed her mother-in-law i.e. departed from with a kiss, as the manner was, Gen 31:28 1Ki 19:20 .

Unto her people, and unto her gods which she saith, partly, to try Ruth’ s sincerity and constancy; partly, that by upbraiding Orpah with her idolatry she might consequently turn her from it; and partly, that she might intimate to her, that if she went with her, she must embrace the true God and religion.

I renounce those idols which my sister hath returned to, and I wilt worship no other God but thine, who is indeed the only true God.

Is this she that formerly lived in so much plenty and honour? Oh how marvellously is her condition changed, that she is returned in this forlorn and desolate condition!

Naomi signifies pleasant or cheerful , or amiable .

Mara signifies bitter or sorrowful .

Full with my husband and sons, and a plentiful estate for our support.

Hath testified against me i.e. hath borne witness, as it were, in judgment, and given sentence against me, and declared my sin by my punishment.

Ver. 22 .

Ru 1:1

Introduction:

Even though the book of Ruth bears her name, the real importance of the teaching of this little book is not to find sympathy for the afflictions of sin in the life of Ruth, but it's to point us to the greatness of her redeemer, Boaz.  It's a book that teaches redemption.

Elimelech left in a time of famine - left his own land.  He never returned.  Sometimes that's our lot in life when we leave where we should be, not trusting that God can bless us where we are, we always seek better pastures.  Sometimes we never return.

Naomi intreated them to go back to their own lands and their own families because they wouldn't be Jews in Israel.  There was a curse upon the Moabitess - they could not come into the house of God.  Great affliction would they have.  Orpah turned back but Ruth said, "Intreat me not to leave thee ... whether thou goest, I will go ...  Where thou diest, I will die.  Thy God shall be my God."

Of one. Hebrew, "And it came to pass in the days when the judges ruled." (Haydock) ---

The and shews the connection with the former book. (Calmet) ---

Land. Chaldean adds, "of Israel," (Menochius) while the less fertile country of Moab had abundance. God thus punished the idolatry of his people. Some say the famine lasted ten years; but this is uncertain, though Noemi continued so long out of the country, ver. 4. (Salien)

Elimelech . Josephus and others read erroneously, Abimelech. He was probably called also Jokim, 1 Paralipomenon iv. 22. ---

Ephrathites. This title often designates people of the tribe of Ephraim; (Judges xii. 5., and 1 Kings i. 2,) but here it means those of Ephrata, which is also called Bethlehem of Juda, about five or six miles south of Jerusalem, Genesis xxxv. 19., and Micheas v. 2. (Calmet)

Ruth was the wife of Mahalon; (chap. iv. 10,) and signifies one "well watered, (Menochius) or inebriated," &c. (Haydock) ---

The sons of Noemi were excused by necessity in marrying idolaters, though they ought to have done their best to convert them. The Chaldean greatly condemns their marriage, and thinks that their death was in punishment of their prevarication, Deuteronomy vii. 3., and xx. 11. (Calmet) ---

Salien is of the same opinion. So various have always been the sentiments of people on this head! (Haydock) See Serarius, q. 11.

Mothers, who had separate apartments from the men. (Calmet) ---

Me. They had behaved with great respect and love towards their husbands, and towards Noemi, whom they even wish to accompany. (Menochius) ---

The pronouns in this, and verses 9, 11, 13, and 19, are surprisingly corrupted in Hebrew being masculine or feminine, where we should expect the contrary. (Kennicott)

Take. She proposes marriage to them, as a state more suitable to their years, (Haydock) and wishes that they may experience none of its solicitudes, (1 Corinthians vii. 28,) but be constantly protected by their husbands. Widows are exposed to many difficulties. (Menochius)

Of me. Hence it appears that the Rabbins are under a mistake, when they say that those children who are born after the death of their brothers, are not obliged to take their widows.

Marry. Hebrew, "would you stay for them from having husbands!"

And returned, is not expressed in Hebrew. But the Septuagint have, "and she returned to her people." (Haydock).

To her gods, &c. Noemi did not mean to persuade Ruth to return to the false gods she had formerly worshipped; but by this manner of speech, insinuated to her, that if she would go with her, she must renounce her false gods, and turn to the Lord, the God of Israel. (Challoner) ---

She wished to try her constancy. (Salien) ---

Most infer from this passage, that Orpha was never converted, or that she relapsed. ---

Her gods, may indeed be rendered in the singular, "god." But what god was peculiar to her and the Moabites, but Chamos! (Calmet) ---

Noemi might well fear that Orpha would give way to the superstition of her countrymen, to which she had been addicted, even though she might have made profession of serving the true God, while she lived with her. (Haydock).

The Lord do so and so, &c. A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said. (Challoner) ---

It is not certain that they expressed what particular evils. (Calmet) ---

They might be willing to undergo any punishment, if they should transgress. (Haydock) ---

The pagans used a similar form of imprecation, 3 Kings xix., and 4 Kings xx. 10. (Calmet)

That Noemi. This exclamation might proceed either from surprise, or from contempt. (Menochius)

That is. The explanations are added by St. Jerome. (Haydock) ---

Noemi had formerly a husband and two sons, with great riches, of which she was now deprived. (Worthington)

Almighty. Hebrew Sadai, ("the self-sufficient) hath afflicted."

Harvest. About the month of Nisan, or our March (Calmet) and April. (Menochius)

Now it came to pass, in the days when the judges ruled,.... So that it appears that this history is of time and things after the affair of Micah, and of the concubine of the Levite, and of the war between Israel and Benjamin; for in those times there was no king nor judge in Israel; but to what time of the judges, and which government of theirs it belongs to, is not agreed on. Josephus ^o places it in the government of Eli, but that is too late for Boaz, the grandfather of Jesse, the father of David, to live. Some Jewish writers, as Jarchi, say it was in the times of Ibzan, who they say ^p is the same with Boaz, but without proof, and which times are too late also for this history. The Jewish chronology ^q comes nearer the truth, which carries it up as high as the times of Eglon, king of Moab, when Ehud was judge; and with which Dr. Lightfoot ^r pretty much agrees, who puts this history between the third and fourth chapters of Judges, and so must belong to the times of Ehud or Shamgar. Junius refers it to the times of Deborah and Barak; and others ^s, on account of the famine, think it began in the times the Midianites oppressed Israel, and carried off the fruits of the earth, which caused it, when Gideon was raised up to be their judge; Alting ^t places it in the time of Jephthah; such is the uncertainty about the time referred to:

that there was a famine in the land; the land of Canaan, that very fruitful country. The Targum says this was the sixth famine that had been in the world, and it was in the days of Boaz, who is called Ibzan the just, and who was of Bethlehemjudah; but it is more probable that it was in the days of Gideon, as before observed, than in the days of Ibzan

and a certain man of Bethlehemjudah; so called to distinguish it from another Bethlehem in the tribe of Zebulun, Jos 19:15 which had its name from the fruitfulness of the place, and the plenty of bread in it, and yet the famine was here; hence this man with his family removed from it:

and went to sojourn in the country of Moab; where there was plenty; not to dwell there, but to sojourn for a time, until the famine was over:

he and his wife, and his two sons; the names of each of them are next given.

And the name of the man was Elimelech,.... Which signifies "my God is King", as he was King over Israel. In the times of the judges, the government was a theocracy; the judges were raised up immediately by the Lord, and ruled under him; the Targum calls him a great man, and so Jarchi; and it is very likely he was, especially if it be true what is said the Jewish chronology ^u, that he was the brother of Salmon, prince of the tribe of Judah; and it is certain that Boaz the son of Salmon was a kinsman of his, Rth 2:1,

and the name of his wife Naomi; which signifies "sweet, pleasant", very likely a comely person, and of a sweet disposition; a name of the same signification with Naamah, the sister of Tubalcain, Gen 4:22 and according to the Talmudists she was Elimelech's brother's daughter; for they say ^w, that Elimelech, Salmon, and the kinsman (spoken of in this book), and the father of Naomi, were all of them the sons of Nahshon, prince of the tribe of Judah; the same Jarchi observes on Rth 1:22.

and the name of his two sons Mahlon and Chilion; which seem to have their names from weakness and consumption, being perhaps weakly and consumptive persons; and it appears they both died young. It is a tradition of the Jews, mentioned by Aben Ezra, that these are the same with Joash and Saraph, who are said to have dominion in Moab, 1Ch 4:22 which is not likely:

Ephrathites of Bethlehemjudah: Jarchi interprets Ephrathites by men of worth and esteem; and the Targum is,"Ephrathites, great men of Bethlehemjudah''but no doubt they were called so, because Ephratah was one of the names of Bethlehem, Gen 35:19 so called from its fruitfulness; though Aben Ezra thinks it had its name from Ephratah the wife of Caleb; but it was so called in the time of Moses, as in the passage referred to:

and they came into the country of Moab, and continued there; unto their death; all excepting Naomi, who returned when she heard the famine was over.

And Elimelech, Naomi's husband, died,.... According to Josephus ^x, after he had dwelt in the land ten years, and had married his two sons to Moabitish women; but, as Alshech observes, the text shows that while he was living they were not married to them, but after his death; and it is said of them only that they dwelt there about ten years; so that it is most probable that their father died quickly after he came into the land of Moab: and she was left, and her two sons; in a strange land, she without a husband, and they without a father.

And they took them wives of the women of Moab,.... Not before they were proselyted to the Jewish religion, as Aben Ezra thinks, and which seems plainly to be the case of Ruth; at least she was so afterwards, if not before; and also of Orpah, as the same writer concludes from Rth 1:15 though others are of a different opinion, and some excuse their marriage, and others condemn it as unlawful, among whom is the Targumist, who paraphrases the words,"and they transgressed the decree of the Word of the Lord, and took to them strange wives of the daughters of Moab;''however it was so permitted by the Lord, and ordered in Providence, that from one of them the Messiah might spring:

and the name of the one was Orpah; she was married to Chilion; and Alshech gathers from hence that the youngest was married first before his brother:

and the name of the other Ruth the Targum adds,"the daughter of Eglon, king of Moab;''and that she was his daughter, or the daughter of his son, is a notion commonly received with the Jews ^y though without any just foundation; she was married to Mahlon, Rth 4:10, one Philo ^z asserts these two women to be own sisters, for what reason does not appear; and a Jewish writer ^a says they were both daughters of Eglon, king of Moab: and they dwelt there about ten years; that is, Mahlon and Chilion, who married these women; which is to be reckoned either from the time they came into the land, or from the time of their marriage; the latter seems to be the case from the connection of the words.

And Mahlon and Chilion died also both of them,.... As well as their father, in the land of Moab, after they had lived with their wives in it about ten years; the Targum is,"because they transgressed the decree of the Word of the Lord, and joined in affinity with strange people, their days were cut off;''or shortened:

and the woman was left of her two sons and her husband; deprived both of her husband and her sons, which was a great affliction, aggravated by her being in a strange country; many are the afflictions of the righteous.

Then she arose with her daughters in law, that she might return from the country of Moab,.... After the death of her two sons, and having heard of the ceasing of the famine in Israel, she had a desire to go into her own country, where she would have better opportunities of serving the Lord; and having no heart to stay in Moab, an idolatrous country, where she had lost her husband, and her two sons; and therefore prepared for her journey, and set forward, and her two daughters-in-law with her, to accompany her some part of the way; for it does not appear to be their intention, at least at first setting out, to go with her into the land of Canaan; and therefore it is only said, that they arose

that she might return, &c.

for she had heard in the country of Moab: which was near the land of Israel, the borders of it reaching to the salt sea; the Targum says she heard it by the mouth of an angel, but it is highly probable it was by common fame:

that the Lord had visited his people in giving them bread; that he had been kind and gracious to the people of Israel, by granting them plenty of provisions; which might be their happy case after Gideon had vanquished the Midianites, who came yearly, and destroyed and carried off the fruits of the earth, which had caused a famine; see Jdg 6:3. It seems as if the famine had continued ten years, see Rth 1:4 nor need this be thought incredible, since there was a famine in Lydia, which lasted eighteen years ^b.

Wherefore she went forth out of the place where she was,.... What part of Moab she had dwelt in, and now removed from, is not said; it is called the country or field of Moab, she returned from; hence some have thought, that she and her husband, and her sons, did not live in any of the cities of Moab, but in a field; either because the Moabites would not suffer them to dwell in their cities, only allowed them to pitch their tents in their fields; or they chose to dwell there, that they might as much as possible avoid conversation with them, and be preserved from their idolatry, and other corruptions:

and her two daughters in law with her; who, out of respect to her, accompanied her some part of the way, as relations and friends usually did:

and they went on the way to return unto the land of Judah; they went along with her to the border of the land of Judah, in her return thither; for returning can only be said of her with any propriety, because her two daughters had never been there; that was not the country from whence they came, and therefore could not be said to return thither.

And Naomi said to her two daughters in law,.... When they were come, as it is very probable, to the utmost limits of the land of Moab, and to the borders of the land of Israel:

go, return each unto her mother's house: the mother's house is mentioned, and not the father's, not because they had no father living; for it is certain Ruth had a father as well as a mother, Rth 2:11 but because mothers are most affectionate to their daughters, and they most conversant together; and because women in those times had apartments to themselves, and who used to take their daughters to them when become widows; though such was the strong love of those young widows to their mother-in-law, that they chose rather to dwell with her, while she lived in Moab, than with their own mothers:

the Lord deal kindly with you, as ye have dealt with the dead, and with me; that is, with their husbands, who were dead; as the Targum is, that they refused to marry men after their death; or rather it respects their affectionate care of their husbands, and behaviour towards them when living, as well as the respect they showed to their memory, at and since their death; and also their filial duty to her, both before and since; and particularly, as the Targum expresses it, in that they had fed and supported her.

The Lord grant you,.... Some make a supplement here, the Targum a perfect reward, Aben Ezra an husband; and so Josephus says ^c, she wished them happier marriages than they had with her sons, who were so soon taken from them; but a supplement seems needless, for what follows is connected with the wish, and contains the sum of it:

that you may find rest; each of you:

in the house of her husband; that is, that they might each of them be blessed with a good husband, with whom they might live free from brawls and contentions, as well as from the distressing cares of life, having husbands to provide all things necessary for them, and so from all the sorrows and distresses of a widowhood estate:

then she kissed them; in token of her affection for them, and in order to part with them; it being usual then as now for relations and friends to kiss at parting:

and they lifted up their voice and wept; to think they must part, and never see one another more; their passions worked vehemently, and broke out in sobs, and sighs, and tears, and loud crying.

And they said unto her,.... When they had eased themselves in cries and tears, and had recovered their speech:

surely we will return with thee unto thy people; to be proselyted, as the Targum; not only to dwell with them, but to worship with them.

And Naomi said, turn again, my daughters,.... Supposing this resolution of theirs only arose from a natural affection, and not from any love to the God or people of Israel; at least doubting whether it was so or not, and willing to try whether anyone, or both of them, were really from a principle of religion inclined to go with her; and desirous that they would thoroughly consider what they did, lest they should repent and apostatize, and bring a reproach upon the true religion:

why will ye go with me? what reason can you give? this she said in order to get out of them if there was any real inclination in them to the true worship and service of God; though she keeps out that from her own questions put to them as follows, that it might come purely from themselves:

are there yet any more sons in my womb, that they may be your husbands? is there any likelihood that I should ever have any sons to be instead of husbands, or really husbands to you? can it be thought that at my age, supposing I had an husband, or an husband's brother to marry me, that there is in me a natural power of conceiving and bearing children? this therefore can surely be no inducement to you to go along with me; for some, as Jarchi, think she refers to the law of a husband's brother marrying his widow, and raising up seed to him, which was known among the Gentiles before it was given to Israel; see Gen 38:8, to which Aben Ezra rightly objects, that that law respects a brother by the father's side, and not by the mother's only; to which may be added, that this law was not binding on a brother unborn, but on one that was living before the death of his brother; besides if this law had been in her mind, it would rather have furnished out an encouraging reason them to go with her, since there were kinsmen of her sons, to whom they might be married, as one of them afterwards was.

Turn again, my daughters, go your way,.... This she repeated still to try their affections to her, and especially whether there was any real love to the God of Israel, his people, and worship, but still proceeds upon the same topic:

for I am too old to have an husband; and can never think of marrying again on account of age, nor can you surely ever think I should, at these years I am now arrived to:

if I should say I have hope; of marrying, and bearing children; suppose that:

if I should have a husband also tonight; be married to a man directly, suppose that:

and should also bear sons; conceive and bear, not female but male children, allow that; all which are mere suppositions, and, could they be admitted, would not furnish out any reason why you should be desirous of going with me.

Would you tarry for them till they were grown?.... It is not to be thought that they would tarry till she was married and had children, and then till these infants were grown up to men's estate, and be marriageable; for though Tamar tarried for Shelah, yet he was born, and of some years of age, though not a grown man, Gen 38:11.

would ye stay for them from having husbands? they were young widows, and it was fit they should marry again; and it could not be imagined that they would deny themselves having husbands, in expectation of any sons of her's:

nay, my daughters; I am well satisfied you will never tarry for them, nor deprive yourselves of such a benefit; it is unreasonable to suppose it:

for it grieveth me much for your sakes; that she could be of no manner of service to them, either to give them husbands, or to support and maintain them, should they go with her; or "I have exceedingly more bitterness than you" ^d; her condition and circumstances were much worse than theirs; for though they had lost their husbands, she had lost both husband and children: or it was more bitter and grievous to her to be separated from them, than it was for them to be separated from her; her affection to them was as strong, or stronger than theirs to her; or they had friends in their own country that would be kind to them, but as for her, she was in deep poverty and distress, and when she came into her own country, knew not that she had any friends left to take any notice of her:

that the hand of the Lord is gone out against me; in taking away her husband and children, and reducing her to a low estate, penniless and friendless; so poor, as it appears, that her daughter-in-law, when come to the land of Canaan, was obliged to glean for the livelihood of them both, as in the next chapter.

And they lifted up their voice, and wept again,.... Not being able to bear the thought of parting, or that they must be obliged to it:

and Orpah kissed her mother in law; gave her the parting kiss, as the Jews ^e call it; and which was used by other people ^f; but not without affection to her, and took her leave of her, as her kiss testified, since it must be so; and being moved by her reasons, and having a greater inclination to her own country than Ruth had; of the kiss at parting, see Gen 31:28.

but Ruth clave unto her; hung about her, would not part from her, but cleaved unto her in body and mind; forsaking her own people, and her father's house; neither the thought of them, nor of her native country, nor of not having an husband, or any likelihood of it, nor of poverty and distress, had any manner of influence upon her, but determined she was to go and abide with her.

And she said,.... That is, Naomi to Ruth, after Orpah was gone:

behold, thy sister in law is gone back unto her people, and unto her gods; meaning Orpah, who was the wife of her husband's brother, as the word used signifies; she was not only on the road turning back to her own country and people, but to the gods thereof, Baalpeor or Priapus, and Chemosh, Num 21:29 from whence Aben Ezra concludes, that she had been a proselyte to the true religion, and had renounced the gods of her nation, and retained the same profession while her husband lived, and unto this time, and now apostatized, since she is said to go back to her gods; and in this he is followed by some Christian interpreters ^g, and not without reason:

return thou after thy sister in law: this she said, not that in good earnest she desired her to return, at least to her former religion, only relates, though not as approving of, the conduct of her sister, rather as upbraiding it; but to try her sincerity and steadfastness, when such an instance and example was before her.

And Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or "do not meet me", or "be against me" ^h; do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest:

for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more:

and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air:

thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest:

and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances.

Where thou diest will I die, and there will I be buried,.... She was determined to abide with her unto death, and not only was desirous to die as she did, but where she should die; in the same country, cottage, and bed, and be laid in the same grave, in hope of rising together at the resurrection of the just; having no regard at all to the sepulchres of her fathers, which people in all ages and countries have been fond of being laid in, as an honour and happiness. So with the Greeks and Romans, not only relations, but intimate friends, and such as had a strong affection for each other, were sometimes buried in the same grave, as Crates and Polemon ⁱ, Paris and Oenome ^k, and others ^l; see Gal 2:20,

the Lord do so to me, and more also, if ought but death part thee and me; this is the form of oath she used for confirmation of what she had said, and to put an end to the debate on this subject; what she imprecates upon herself is not expressed, should she otherwise do than what she swears to; leaving Naomi to supply it in her own mind, and as being what was not fit to be named, and the greatest evil that could be thought to befall a perjured person.

When she saw that she was steadfastly minded to go with her,.... That she was strong in her resolutions, and steadfast in her determinations not to go back to her own country, but to go forward with her; and nothing could move her from the firm purpose of her mind, which was what Naomi wanted to make trial of:

then she left speaking unto her: that is, upon that head of returning home; otherwise, no doubt, upon this a close, comfortable, religious conversation ensued, which made their journey the more pleasant and agreeable.

So they two went until they came to Bethlehem,.... Went on their way directly till they came to it, without lingering or staying by the way, at least not unnecessarily, and not for any time; and they kept together, though Ruth was a younger woman, and could have gone faster, yet she kept company with her ancient mother, and was no doubt very much edified and instructed by her pious conversation; and it seems that they were alone, only they two; for as they had no camels nor asses to ride on, but were obliged to travel on foot, so they had no servants to wait upon them, and assist them in their journey, such were their mean circumstances:

and it came to pass, when they were come to Bethlehem; had entered the city, and were seen by some that formerly had known Naomi, or at least to whom she made herself known:

that all the city was moved about them; the news of their arrival was soon spread throughout the place, and the whole city rang of it; so the Septuagint version, "all the city sounded"; it was all the talk every where, it was in everybody's mouth, that Naomi, who had been so long out of the land, and thought to be dead, and it was not expected she would never return again, was now come; and this drew a great concourse of people in a tumultuous manner, as the word signifies, to see her; and as it may denote a corporeal motion of them, so the inward moving and working of their passions about her; some having pity and compassion on her to see such a change in her person and circumstances; others treating her with scorn and contempt, and upbraiding her for leaving her native place, and not content to share the common affliction of her people, intimating that she was rightly treated for going out of the land at such a time into a strange country; and others were glad to see their old neighbour again, who had always behaved well among them; so the Syriac and Arabic versions, "all the city rejoiced"; many no doubt knew her not, and would be asking questions about her, and others answering them, which is commonly the case of a crowd of people on such an occasion:

and they said, is this Naomi? that is, the women of the place said so, for the word is feminine; and perhaps they were chiefly women that gathered about her, and put this question in a way of admiration; is this Naomi that was so beautiful, and used to look so pleasant and comely, and now so wrinkled and sorrowful, who used to dress so well, and now in so mean an habit! that used to be attended with maidens to wait on her, and now alone! for, as Aben Ezra observes, this shows that Elimelech and Naomi were great personages in Bethlehem formerly, people of rank and figure, or otherwise there would not have been such a concourse of people upon her coming, and such inquiries made and questions put, had she been formerly a poor woman.

And she said, call me not Naomi, call me Mara,.... The one signifying "prosperity", according to Josephus ^m, and the other "grief"; but he is not always correct in his interpretation of Hebrew words, or to be depended on; by this indeed her different states are well enough expressed, and he rightly observes, that she might more justly be called the one than the other; but the words signify, the one "sweet" and pleasant, and the other "bitter", see Exo 15:23, and the reason she gives confirms it:

for the Almighty hath dealt very bitterly with me; had wrote bitter things against her, brought bitter afflictions on her, which were very disagreeable to the flesh, as the loss of her husband, her children, and her substance; see Lam 3:15.

I went out full,.... Of my husband and children, as the Targum; of children and riches, as Aben Ezra and Jarchi; wherefore some Jewish writers blame her and her husband for going abroad at such a time, and ascribe it to a covetous disposition, and an unwillingness to relieve the poor that came to them in their distress, and therefore got out of the way of them, on account of which they were punished, so Jarchi on Rth 1:1, see Jdg 2:15 but this is said without any just cause or reason that appears:

and the Lord hath brought me home again empty: deprived of her husband, children, and substance; she acknowledges the hand of God in it, and seems not to murmur at it, but to submit to it quietly, and bear it patiently:

why then call ye me Naomi; when there is nothing pleasant and agreeable in me, nor in my circumstances:

seeing the Almighty hath testified against me, and the Almighty hath afflicted me? had bore witness that that was not a name suitable for her; or that she had sinned, and had not done what was well pleasing in his sight, as appeared by his afflicting her; she seemed therefore to be humbled under a sense of sin, and to consider afflictions as coming from the Lord on account of it, and submitted to his sovereign will; the affliction she means was the loss of her husband, children, and substance; see Job 10:17.

So Naomi returned,.... Aben, Ezra thinks this is to be understood of her returning at another time; but it is only an observation of the writer of this history, to excite the attention of the reader to this remarkable event, and particularly to what follows:

and Ruth the Moabitess her daughter in law with her, which returned out of the country of Moab; to Bethlehem, the birth place of the Messiah, and who was to spring from her a Gentile; and which, that it might be the more carefully remarked, she is called a Moabitess, and said to return out of the country of Moab:

and they came to Bethlehem in the beginning of barley harvest; which began on the second day of the feast of unleavened bread, on the "sixteenth" of Nisan, which answers to our March, and part of April, when they offered the sheaf of the firstfruits to the Lord, and then, and not till then, might they begin their harvest; see Gill on Lev 23:10; see Gill on Lev 23:14, hence the Targum here is,"they came to Bethlehem at the beginning of the day of the passover, and on that day the children of Israel began to reap the wave sheaf, which was of barley.''So the Egyptians and Phoenicians, near neighbours of the Jews, went about cutting down their barley as soon as the cuckoo was heard, which was the same time of the year; hence the comedian ⁿ calls that bird the king of Egypt and Phoenicia. This circumstance is observed for the sake of the following account in the next chapter.