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RUTH 1:14-22.—DECEMBER 8.—

Golden Text:—"Thy people shall be my
people, and thy God my God."—Ruth 1:16 .

MANIFESTLY the chief object in the brief narrative of Ruth and Naomi was to preserve an authentic record of a link in the chain of our Lord's human ancestry. Though a Gentile by birth, Ruth was a sincere Jewish proselyte, incorporated into the commonwealth of Israel, and as such she was recognized of God as one of his chosen people. And not only so, but she was also honored with a place in the line of our Lord's human ancestry, being the great-grandmother of David. The same was true of Rahab, also a Jewish proselyte, who became the mother of Boaz, the great-grandfather of David.

The story of Ruth and Naomi is an interesting one as an item of Jewish history. It has its lights and also its shadows; for the characters were but samples of our fallen humanity coming gradually under the influence of divine grace. All that was noble in them therefore calls forth our admiration and esteem, while the blemishes are to be deplored.

Naomi and her husband Elimelech, pressed by hard times and a threatening famine, decided to leave the land of Israel and the people of God and try their fortunes among the Gentiles in the land of Moab. In doing so they were leaving the special privileges of association with God's people, and failing also to contribute their part toward their comfort and encouragement and godly counsel in the time of general distress. They were also exposing themselves and their children to the unhallowed influences of an idolatrous people. This was the part they chose merely for temporal advantage, rather than to share the hardships at home and trust in the Lord to supply their needs.

The result of this wrong course was only trouble. Elimelech died there, and Naomi was left alone with her two sons to rear. By and by the two sons married heathen wives who knew not the God of Israel. Then they also died; and Naomi, bereft of all but her two [R4090 : page 344] daughters-in-law, feeling that the hand of the Lord was against her in that she was thus sorely chastened, decided to retrace her steps to the land of her nativity, and again to cast in her lot with the Lord's people.

When she had thus, by sad experience, learned the needed lesson and determined again to submit herself to the Lord's leading, the favor of God began to return to her. She found a great comfort and blessing in the manifested devotion of Ruth, her daughter-in-law, and in her conversion to the Jewish faith. "And Ruth said, 'Entreat me not to leave thee, or return from following after thee: for whither thou goest I will go; and where thou lodgest I will lodge; thy people shall be my people and thy God my God. Where thou diest I will die, and there will I be buried. The Lord do so to me, and more also, if aught but death part thee and me.'"

That this was not a mere impulse on the part of Ruth is also manifest from her subsequent course of faithfulness to her mother-in-law; and Naomi's appreciation and devotion to her interests were just as manifest. Evidently though Naomi and her husband had erred in judgment and had been faint-hearted they were still loyal to God and let their light shine in the land of Moab, and both the daughters-in-law had been influenced by it, while Ruth was fully converted to God.

Their kindly reception by the people of Bethlehem and the sympathy and kindness shown them were other great blessings. And finally the marriage of Ruth to Boaz, a man of character, wealth and influence, furnished a happy home to the desolate women and Ruth was honored of God in the line of our Lord's ancestry.

The advice of Naomi to Ruth concerning Boaz was not of unalloyed wisdom. Such a course today would brand any woman as a loose, if not a disreputable, character. And that Boaz feared such reproach is also clear from his request of Chap. 3:14. In advising such a course Naomi again betrayed the weakness of her trust in God. But God in kindness had mercy on her weakness; and, their hearts being free from evil, God overruled all for good.

The words of Ruth, contained in the Golden Text of the lesson, serve to remind us of one of our duties. We who by nature were Gentiles (as Ruth was a Moabitess) have by God's grace become Spiritual Israelites; and should determine that henceforth former conditions, interests, pleasures and relationships are gone forever. To us "old things have passed away and behold all things have become new."

How forcefully this lesson is brought to our attention by the Psalmist's words, which prophetically represent the Church, and urge her to "Forget also thy [R4090 : page 345] Father's house and thine own people: so shall the king greatly desire thy beauty; for he is thy Lord—worship thou him." (Psa. 45:10,11.) It is expected that those who have had the high honor of betrothal to the great King's Son, the one "altogether lovely," will become so enchanted with their future prospects as to be almost oblivious to the things of this present time, except as to "things needful."

"Only for Jesus! Lord, keep this forever
Sealed on my heart and engraved on my life!
Pulse of all gladness and nerve of endeavor,
Secret of rest and the strength of our strife."

Next to the Lord himself are his people, and whoever loveth not him that is begotten of God does not really love God. And to love God and his people means that we will delight to meet with them. Where opportunities for fellowship in praise, prayer and the study of the divine Word exist and go unimproved it marks a coldness or at least a lukewarmness of our love for God and holy things, which argues unfavorably as respects even our sharing the Bridegroom's throne.

To counteract the influences of sin and worldliness and to grow in grace let us resolve to fully cast in our lot with the Lord's faithful, saying, in Ruth's words, "Thy people shall be my people and thy God my God; where thou dwellest I will dwell and there will I be buried."


All of God's people can dwell together in love, in fellowship, under the divine care as a "royal priesthood" "seated together in heavenly places"—in the antitypical Tabernacle's "Holy." So far as our earthly abode is concerned we may today live comparatively closely, by virtue of the convenient railway and mail services. It behooves us all, therefore, to "speak often one to another" that, as the Prophet declares, the Lord may hear and note and prosper our blessing of one another. (Malachi 3:16.) And we suggest that it is a partial fulfilment of the injunction that we "make straight paths for our feet, lest that which is lame be turned out of the way," if we seek such dwelling places as will conduce to our occasional interchanges with the household of faith. Let us put God first and Christian fellowship and growth in grace second and both before wealth in all of our reckonings. Thus we will best seek first the Kingdom of God and its righteousness and find all other things added in proportion to our real needs as New Creatures.