Ruth 1:15-17

“Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.” But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if anything but death separates you and me.”

The study of Scripture characters is very instructive; for, in them, we see human nature in all its diversified conditions, not as artificially delineated by a brilliant or a warm imagination, but as really existing, and exhibited to our view.

For subjects of public discussion, too, they are peculiarly favorable; because, in presenting real scenes, they bring before us circumstances which are of daily occurrence, or which, at least, are well adapted to show us how to act, when such circumstances occur. The partings of friends and relatives are common; and, inasmuch as they give birth to a great variety of emotions in the mind, they elicit the inward character with great fidelity.

Such is the incident which we are now about to consider, and which will reflect peculiar light on the dispositions of one, who, though a Moabitess by birth, was one of the progenitors of our blessed Lord.

From this farewell scene, and the distinguished excellence of Ruth’s behavior, I shall be led to mark:

I. Ruth’s character as simply depicted here.

In the circumstances before us:

1. Ruth approves herself as a pattern of filial piety.

Her mother-in-law, Naomi, had long endeared herself to her; and now was about to part with her, and to return to the land of Israel. But Ruth would not allow her to depart alone, but determined to adhere to her to the last hour of her life. Nor in this determination was she biased by any selfish hopes of future aggrandizement. Her love was altogether pure and unselfish. She well knew, that, though Naomi was once possessed of opulence, she was now reduced to poverty; nor had Naomi any surviving son, who might be united to her, and raise up seed to his departed brother. All this was faithfully represented by Naomi, both to her and to her sister Orpah, in the most affecting terms, “But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me–even if I had a husband tonight and then gave birth to sons–would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the LORD’s hand has gone out against me!” At this they wept again. Then Orpah kissed her mother-in-law good-by, but Ruth clung to her. Ruth 1:11-14.”

But nothing could shake the resolution of Ruth; she determined to renounce all her old relatives, and the prospects she might have in her native land, and to cleave steadfastly to Naomi, even unto death. And the manner in which she refused to acquiesce in Naomi’s proposal was tender and affectionate in the extreme, “Entreat me not to leave you, or to return from following after you.” This, in other words, was as if she had said, “You know that any request of yours, however difficult or self-denying it were, would be obeyed with the utmost alacrity; but to ask me to forsake you, this is too much; it would break my heart; I could not do it; I beg you to forbear putting me to so severe a trial. Entreat me not to leave you; for the alternative, of parting with you or disobeying your command, is as a sword in my bones, a wound which I cannot possibly endure. Be the sacrifice ever so great, I am ready to make it; I shall delight in making it.”

Thus did this duteous female, from love to Naomi, make, in effect, the very reply which Paul, many hundred years afterwards, gave, from love to the Savior, and on an occasion not very dissimilar, “What mean you to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus! Acts 21:13.”

2. Ruth approves herself as a pattern of vital godliness.

This was at the root, and was the true spring of her determined resolution, “Your people shall be my people, and your God my God.” She had been instructed by Naomi in the knowledge of the true God; and she determined to consecrate herself to his service, and to take her portion with his people. This was very particularly noticed by Boaz, as no less conspicuous than her filial piety, “Boaz replied, “I’ve been told all about what you have done for your mother-in-law since the death of your husband–how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge. Ruth 2:11-12.”

Her desire after God was paramount to every other consideration under Heaven. She believed that his people were happy above all other people; and, whatever she might endure in this life, she determined to unite with them, and, as far as possible, to participate in their lot. Her views of religion might not be clear; but it is evident that a principle of vital godliness was rooted in her heart, and powerfully operative in her life. In fact, she acted in perfect conformity with that injunction that was afterwards given by our Lord, “Whoever does not forsake all that he has, he cannot be my disciple! Luke 14:33.”

But her character will appear in yet brighter colors, if we consider:

II. Ruth’s character as compared with that of Orpah and Naomi.

Ruth’s character as compared with that of Orpah.

Orpah loved her mother-in-law; and, at first, determined not to part from her. In answer to the suggestions of Naomi, she joined with Ruth in saying, “Surely we will return with you unto your people, verse 10.” But, when a faithful representation was given her respecting the sacrifices she would be called to make, she repented of her good intentions, and, taking an affectionate leave of her mother-in-law, “returned to her own people, and to her idol-gods, verse 15.” Like the rich youth in the Gospel, she departed, reluctantly indeed—yet finally and forever, Matthew 19:21-22. “Orpah,” it is said, “kissed her mother-in-law; but Ruth clung unto her, verse 14.” Happy Ruth! “you chose the better part; and never was it taken from you! Luke 10:42,” nor ever had you reason to regret your choice. It was as wise as that of Moses, when he “chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season Hebrews 11:25.” We congratulate you on the strength of your principles, or rather, on the grace given you by the Lord.

Unhappy Orpah! we know not what was your condition in after life; but, whatever it was, do you not now bemoan your instability? Do you not now wish that you had been faithful to your convictions, and had cast in your lot with God’s chosen people?

As for you, Ruth, O favored saint, even if you had been as miserable in after life as you were happy, we should have pronounced you blessed; but doubly blessed were you in the distinctions conferred upon you in this world, as pledges of the glory which you inherit in the realms of bliss, even in the bosom of your descendant, your Savior, and your God.

Ruth’s character as compared with that of Naomi.

That Naomi was a pious character, we have no doubt; and amiable too; for by her conduct she conciliated the regard of both her daughters-in-law, who, though Moabites by birth, were through her convinced of the superior excellence of the Jewish religion, and the superior happiness of those who were imbued with it.

We cannot but earnestly call the attention of Christian parents to this trait of Naomi’s character. For there are too many, who, while they profess godliness, make it odious to all who come in contact with them, and especially to those who are dependent on them. Their tempers are so hasty, so imperious, so ungoverned, that their very daughters are glad of an occasion to get from under their roof!

I must tell all such professors, that they are a disgrace to their profession; and that if religion does not make us lovely and amiable in all our family relations, it does nothing for us, but deceives us to our eternal ruin!

Yet I cannot think very highly of Naomi’s character, when I see the advice which she gave to her daughters-in-law. She loved them, it is true; but her love was of too carnal a nature; for she had more respect to their temporal welfare than to the welfare of their souls. Some would offer an apology for her; that she only intended to try the sincerity of their love. But, supposing she had done this in the first instance, which yet she had no right to do, especially when they had both said, “Surely we will return with you unto your people.” I say again, she had no right to “cast a stumbling-block in their way,” and by repeated entreaties to urge their return to their idolatrous friends and their idol-gods! But when she saw, unhappily, that she had prevailed with Orpah, had she any right to urge Ruth to follow her sad example? Should she not rather have rent her garments, yes, and torn the very hair from her head with anguish, at the thought of having so fatally prevailed to ruin her daughter-in-law’s soul? Should she not rather have striven to undo what she had done to Orpah, than continue to exert the same fatal influence with Ruth? Should not the advice of Moses to Hobab have been hers to both of them, “Come with me, and God will do you good! Numbers 10:29-32.”

Naomi, you have given us a picture too often realized in the present day; in you we see a mother more anxious about the providing of husbands for her daughters, than the saving of their souls. You did love your daughters-in-law, it is true; but your concern for their temporal welfare overpowered all other considerations, and not only kept you from leading their minds to God, but actually induced you to exert your influence in opposition to their good desires. You were a tempter to them, when you should have done all in your power to keep them from temptation, and have had your whole soul bent on securing their everlasting salvation.

Beloved Ruth, we bless God that you were enabled to withstand the solicitations given you, though from so high a quarter; for we are told by our Lord and Savior, “He who loves father or mother more than me, is not worthy of me! Matthew 10:37.” You did well, in that your refusal was so tender, so affectionate, so respectful; but still you did well, also, that you were firm. Your firmness has reflected a luster on your character; for while it detracted nothing from your filial piety, seeing that “we must obey God rather than man,” it has shown how much more pure your love was than that of your mother-in-law, and how much more rigid and firm your piety.

ADDRESS.

1. To parents.

Learn, I beg you, from Naomi; learn to instruct your children and dependents in the knowledge of the true God, and to conciliate their regards by the most unwearied efforts of tenderness and love. But beware how you discourage in them any good desire.

I will grant that there are in Scripture other instances of people laboring to counteract the movements of personal affection. Ittai, the Gittite, when following David in his flight from Absalom, was urged to leave him, 2 Samuel 15:19-21; as Elisha also was repeatedly by Elijah previous to his assumption to Heaven, 2 Kings 2:2; 2 Kings 2:4; 2 Kings 2:6. But there was no positive duty lying upon them, or, at all events, none which David and Elijah were not at liberty to dispense with.

But Naomi had no right whatever to discourage the pious purposes of her daughters; if she had chosen to dispense with their attendance on her, she had no authority to dissuade them from devoting themselves to God. Remember, then, the true limits of your authority; it may be, and should be, energetically used for God; but it must not, even in advice, be used against him. Your influence is great; and on it may depend the salvation of your offspring.

Oh, what a grief must it have been to Naomi, in after life, that she had given such fatal counsel to her apostate daughter! And who can tell what cause you may have to bewail the discouraging of pious emotions in your children, even in one single instance? And think not that even piety renders this caution unnecessary.

Rebekah was pious; yet when she feared that her beloved Jacob would lose the birthright, what a device did she suggest, and with what horrid impiety did she urge him to adopt it, Genesis 27:12-13. Beware, I say, of following Naomi in this respect; and rather use your influence, like Lois and Eunice, for the training of your Timothy to the highest attainments of piety and virtue, 2 Timothy 1:5.

2. To young people.

Cultivate, to the utmost, an affectionate and obediential spirit towards your parents. This is a frame of mind peculiarly pleasing to God. When he enjoined it in the Decalogue, he wrote it with his own finger on a tablet of stone; and it is distinguished above all the other commandments by this, that it was “the first commandment with a promise, Ephesians 6:2.” The exercise of this spirit pre-eminently characterized our blessed Lord in his early days, “He went down with his parents to Nazareth, and was subject unto them, Luke 2:51.” This is the best return that you can make to your parents for all the care which they take of you, and all their labors for your good. Especially, if, like Naomi, they are brought into affliction and poverty—forsake them not then; but rather redouble your attentions to them; and account no sacrifice too great to make, if by any means you may be a comfort to them in their declining years.

At the same time be attentive to the concerns of your souls. Embrace the God of Scripture as your God; and worship him, and serve him, and “cleave unto him with full purpose of heart, Acts 11:23.” And let no hopes of improving your temporal condition, either in marriage or in any other way, draw you aside from him. Renounce all for God; and “count all things but loss for the excellency of the knowledge of Christ Jesus your Lord.”

If others turn from the Lord, and go back unto the world, do not follow them. Even though they be your near relatives, with whom you have been bound in ties of the closest amity, let them not prevail; yes, though their prudence be proposed to you as the fittest pattern to follow, and the proposal comes from the highest authority, still be faithful to your convictions; and be faithful to your God. This will issue most to your satisfaction; this will bring you peace at the last; for so it is written, “Listen, O daughter, consider and give ear: Forget your people and your father’s house. The king is enthralled by your beauty; honor him, for he is your lord! Psalm 45:10-11.”

Charles Simeon (1759-1836)