Dr. Douglas A. Blanc, Sr.
Read: Ruth 1:1-22
- The story illustrates God’s gracious act of redemption in general and his providential concern for each of us in particular.
- To find our way back assumes the position that we belong someplace, that we have a home (Jer. 6:16).
- The matter of returning home is not one of geographic location (i.e. a place that is dear to us), but rather a matter of spiritual condition (i.e. a person that is dear to us, Rev. 2:4-5).
- The notion of a “return” implies the necessity for change, a deliberate act to reverse ones course based on a change of mind (i.e. repentance, Luke 15:17-19).
- We may “sojourn” for a time (1:1), or at times, but God’s providential concern (care) is aimed at restoring our communion with him.
- We need to understand the providence of God to appreciate the details of the book more.
Is there a difference between sovereignty and providence where God is concerned?
We understand somewhat the notion of God’s sovereignty. According to John Murray, “The sovereignty of God I take to be the absolute authority, rule, and government of God in the whole of that reality that exists distinct from Himself in the realms of nature and of grace.” This is reflected by Naomi in 1:20-21 where the name for God is “Almighty,” or El Shaddai, “the all-sufficient one,” or “the one who grants life/blesses or kills/judges.”
However, the providence is somewhat different. “Providence” comes from the Latin (providentia) term meaning “foresight.” The notion is to “see ahead.” Providence, then, is a word that describes God as one who knows the future and is working in the present (the terms past, present, and future represent the phenomenon of time and space to us and not to God) to “provide” (a related word, “to take precautionary measures”) and to order such things as his eternal counsels decree (dictate).
- There is “general providence” whereby God cares for the universe and its creatures as a whole (e.g. Heb. 1:3).
- There is also what is called “special providence” whereby God cares for his children (via “prayer,” see 1 Pet. 3:12 and 1 John 5:14-15).
Naomi’s complaint in 1:20-21, for example, reflects a correct understanding of providence in the sense that God does act in time to direct events and circumstances according to his will. However, to interpret circumstances and events as Naomi is to presume to know God’s providential acts; such knowledge is beyond human ability. How often do we look back over periods of our lives and conclude differently of events than we did at the time. That is, what we feel at the time is devastating, but from a more distant vantage point we see it as beneficial. It is enough for us to know that God acts providentially to accomplish his purposes in our lives. We truly can rest in his capable hands (Prov. 3:5-6).
Should we make a distinction between circumstances and our reaction to them? Let’s consider the association between the circumstances we experience and our reaction to them in light of 1:1-2.
The mention of a famine is linked to the mention of “the days when the judges governed” (v. 1). There seems to be an implied judgment of God (see Deut. 28:22-24). Also, in Haggai’s time, the people had put their needs first and neglected the work of the Lord, thus experiencing the Lord’s judgment until such time as they repented (1:9 and 14). While it is true that famine is not always a sign of judgment (during the days of Joseph, God used famine to advance his plan, Gen. 42:5; 45:5-8; Ps. 105:16-17, 23), I’m inclined to think that the godless spirituality of the times brought the discipline of God upon his people. This was, after all, a local famine. Moab was not far from Israel and was not experiencing famine.
Nothing could be more severe upon a land than a famine. However, it’s just at these times of severity that we must be all the more discerning as to what God may be doing. What did a “certain man” do? He packed up and left the land of God’s choosing for his people to dwell and went to a land whose people had been the enemies of God and of his people (see Num. 22:1-25:9 and Judg. 3:12-30 where Moab was used by the Lord as the hand of discipline upon his people). In addition to seeking provision for his family (remember provision is linked to providence…God may withhold provision as an act of providence, to bring his people back to himself), it may be that Elimelech may have perceived the Lord’s hand of discipline and fled.
The word “sojourn” (v. 1) indicates someone who departs to a foreign land for an undisclosed period of time. However, in the context the author discloses the dangerous progression of those who seek to run from God. Elimelech “remained” in Moab (v. 2), then he “lived” in Moab (v. 4). The same dangerous progression is seen in the case of Lot (Gen. 13:12; 14:12; 19:1). Should we inquire of Jonah, or the Prodigal for that matter as to this dangerous progression?
The literary device of “irony” appears often in the book of Ruth. Here are a couple of incidences. Note that “Bethlehem” (v. 1) means “house of bread.” All the more reason to presume discipline when a famine descends upon the “house of bread.” Note also that the name “Elimelech” means “my God is king.” Here’s a case where one may stand for something by way of confession or reputation, but betry his claim in practice. That is, here was a man who failed to uphold in practice what his “confession” claimed in theory.
Given the progression of certain decisions that we make, it is good to identify one’s intentions (or motives). Elimelech “lived” or “settled” in Moab (v. 4). Undoubtedly, Elimelech may not have been aware of his intentions. He may have merely reacted according to conventional wisdom. However, we must be fully aware of our intentions. There is a God-supplied means for their discovery (Heb. 4:12). We must consider that when we breach God’s plans and intentions for the fulfillment of our own plans, there are always unintended consequences (e.g. Elimelech died leaving Naomi with her two sons “Sickly” and “Frail” to raise alone in a foreign land, 1:3; the boys grow to wed Moabite women, an act not unlawful, but certainly not prudent given that the Moabites were not friendly to Israel, that they worshipped another god, and that they were banned from the assembly of the Lord to the 10th generation, Deut. 23:3-7; the boys later die and leave widows of their own). So much for unintended consequences!
The grace of God is evident to the one experiencing blessing from choas…
By changing locations (see also the case of Jonah), in essence running, the lessons of those enduring the famine in Bethlehem were not avoided by those who fled to Moab. Again, ask Jonah about this! Yet, we see the providential hand of God amid the chaos of the hour. Naomi is permitted to share in the experience of restoration when God blesses his people (v. 6, the Lord had “visited” his people). Ruth stands as a glowing beacon of hope; the provision of the Lord for Naomi in her time of crisis and the provision of God for humanity in our time of crisis (i.e. Messianic line…consider also the Rahab was the mother of Boaz! Here is the line of King David and of King Jesus!). God can take the worst of times and fashion a tapestry of grace!
This is a new beginning for Naomi, an opportunity to literally “bury the past” and return to life among the people of God. All that has been recorded thus far is for the purpose of context. The story of redemption begins in verse 7 when Naomi sets her sites toward home. She is bereft of her husband (who arguably may have died soon after entering the land) and her two sons (who arguably may have suffered from some physical malady since birth), having only her two daughters-in-law. By her calculations, however, she is alone. No doubt her reasoning being attributed to the fact that she had left Bethlehem “full” and is now “empty” (v. 21).
For Naomi, the way back entailed several features that elucidate our understanding of redemption:
1. The hearing of good news:
The text of verse 6 uses the Hebrew verb paqad which variously means, “to observe, examine, take note of.” When God “observes” people in need the understanding of the action is “to be concerned about, care for, attend to, help.” In other words, when God observed the plight of His people (in Bethlehem), He demonstrated His concern by giving them food.[1] When humans are the subject of paqad, it sometimes means “to visit” needy people to bestow a gift (e.g. Judg. 15:1 and 1 Sam. 17:18).
Perhaps for Naomi, the LORD had made provision in the sense of reversing the famine (judgment) by supplying food in abundance (blessing). The Hebrew is “by giving to them food,” but may be understood, “reversing the famine and providing abundant crops.” The Hebrew verb lakhem (food) is better understood as “agricultural fertility that permits crops,” hence, the reversal of the famine.[2]
We are willing to entertain the notion of turning back to God when we discover that He is willing to act graciously toward us. That is, that God is willing to remove the stain resulting in judgment and to restore the status that brings blessing. This requires the knowledge of “good news,” that God has acted in Christ to secure our deliverance (Rom. 10:13-17; link Luke 2:11 with Titus 2:11). This leads us to…
2. The desire to share in God’s blessings (i.e. the desire to possess God’s deliverance):
No one wants to be excluded. Everyone wants to be included. For Naomi, the famine relief should have been of little consequence. She was in Moab. She was not subjected to the ill effects of the famine. She had plenty to eat, we assume. Her surroundings were not shrouded with death and an endless succession of funerals (except that of her husband and two sons ironically). So, what did she have to gain from leaving Moab for Bethlehem? In Bethlehem she would not have more provision than in Moab. In Bethlehem she would need to locate a residence and perhaps live off the generosity of others. In Bethlehem she would need to find a redeemer to buy back the land use rights sold by Elimelech during the harsh famine. In Bethlehem she would need to start over, alone (this was her intent by asking her daughters-in-law to return to their homes (vv. 7-13).
There was, however, one thing that Naomi could not possess in Moab that was available to her in Bethlehem; an ability to share in the blessings of LORD’s restoration of His people. This appears to be her earnest desire, to share in the restoration and deliverance of her people. What did it matter to escape the effects of the famine, only to be preoccupied with the notion that her people were under the judgment of God (a people among whom she was included in the judgment regardless of her location). Naomi, it seems, desired to risk the problems and obstacles that a return to Bethlehem afforded, in order to experience the end of judgment and the beginning of a new life under the gracious mercies of God. This desire is evident from her confession upon returning to the land of promise; that she felt herself judged of God (we suspect that she felt this was justified by God), vv. 20-21.
We are in the throes of the same desire for deliverance when God exercises our spirit to the point taking ownership for our sin and action for our salvation (not that we can secure our own deliverance, but that we can take the necessary steps to receive the salvation that the LORD provides). When the nature of the cause of judgment is revealed, we must take the course required that leads us to the source of salvation. Just as in the case of Naomi, the return road to Bethlehem was before her eyes daily, so also the road of repentance is ever before the eyes of one whose spirit is properly exercised (a work of the Spirit of God, John 16:8 where “convict” is the Greek elenko meaning “to convince someone of their fault”) with the knowledge of sin (2 Cor. 7:4-11).
Hearing and desire are significant steps on the path of deliverance, but if they represent the only steps taken by the sin-laden soul, they are insufficient. This leads us to the next step…
3. The determination to act:
The NET (New English Translation) renders Naomi’s response in verse 6 as “she decided to return home.” The Hebrew verb koom is “to arise” with the intention of taking action. In matters of deliverance-salvation it is necessary to follow through on one’s exercised spirit and determine to step onto the path that leads toward God (home). Think with Naomi for a moment. She was currently on the path, but going in the wrong direction (Isa. 53:6). The path of deliverance was available, but required a decision on her part (Jer. 6:16). Her decision to take the path in the right direction constituted a “return” for her (v. 6), the same Hebrew word that is elsewhere “to repent” (shuv).
How sad that many people, knowing how far they have wandered from God, fail to act upon the certain knowledge of His grace. Consider the Prodigal (Luke 15:20). He based his decision to “arise” and to “go” to his father based upon the perceived gracious resolve of his father to grant him a position as a hired man (Luke 15:19). The Prodigal understood the concept of grace, but only the kind that humans so often display. To make him a hired man, the father would in fact be saying “you do not deserve to be my son because of your unpaid debt to me.” This is in essence the thought pattern of the son (Luke 15:19). How many Christians approach the Father in this “I don’t deserve” manner? That’s not grace. That’s not forgiveness. That’s not restoration. That’s being a debtor. That’s nothing more than promising God that if He’ll have you back, you’ll be willing to spend the rest of your life “paying off” what He’s already paid for. When understood properly, grace produces in us only one resolve; to bind ourselves to God with a fully devoted heart…
4. A devoted heart:
One of the mini-themes in Ruth is that of “devotion.” The Hebrew word is hesed and is variously translated in the Old Testament as “loving kindness.” It may be understood a s a beneficent act performed in the context of deep and enduring commitment by one who is able to render assistance to another who is unable to help themselves. In 1:8, hesed appears as a tribute the two daughters-in-law who were devoted to their husbands and deserving of the LORD’s blessing (1:9). In 2:10, it appears in Ruth’s astonishment at the “favor” she receives from Boaz. Again, in 3:10, hesed appears as the “kindness” demonstrated by Ruth in seeking to marry Boaz in order to restore Naomi’s status (4:5: Could it be that Naomi attached Ruth to the requirement for gaining her property rights as an act to secure a husband for her? Perhaps it was unlikely that someone would redeem Naomi and more likely that one would redeem Ruth?).
The theme of “devotion” highlights what God desires most from us. Redemption received corresponds to devotion given. This is our chief end and our constant preoccupation; is my heart devoted to you, oh Lord?”
