He lists 7 reasons:

1. Ruth is the Word of God.

[T]he message of Ruth is unwaveringly true. It's a rock to stand on when the terrain
of ideas feels like quicksand. It's an anchor to hold us when tides are ripping....

The message of Ruth is filled with God-inspired hope.

2. Ruth is a love story.

The way Ruth and Boaz find each other is the stuff of epics.... But the story is the
flesh-and-blood experience of one family living the unexpected plan of God.

3. Ruth is a portrait of beautiful, noble

manhood and womanhood.
In a day when movies and television and advertising and the Internet portray
masculinity and femininity in the lowest ways, we are in great need of stories that
elevate the magnificent meaning of manhood and womanhood....

Ruth and Boaz are extraordinary. Men and women today need heroes like this.

4. Ruth address racial and ethnic diversity

and harmony.
Ruth is an "unclean" pagan Moabitess. But she is drawn into faith and into the
lineage of Jesus Christ, the Son of God. Her marriage is an interracial marriage.
There are lessons here that we need as much as ever today.

5. Ruth displays the sovereignty of God.

Is God's bitter providence the last word?... Everywhere I look in the world
today, whether near or far, the issue for real people in real life is, Can I trust and
love the God who has dealt me this painful hand in life?That is the question the
book of Ruth intends to answer.
6. Ruth displays radical acts of risk-taking
love.
[The book of Ruth is in the Bible] to make you a new kind of person—a person
who is able "to do justice, and to love kindness, and to walk humbly with your
God" (Micah 6:8).

7. Ruth displays the glory of Christ.

[A] thousand years before Christ, this book glorifies his saving work on the cross,
as we will see. Ruth is about the work of God in the darkest times to prepare the
world for the glories ot Jesus Christ.

Title

Ancient versions and modern translations consistently entitle this book after Ruth the Moabitess heroine,
who is mentioned by name twelve times (1:4 to 4:13). Only two OT books receive their names from
women—Ruth and Esther. The OT does not again refer to Ruth, while the NT mentions her just once—in
the context of Christ’s genealogy (Matt. 1:5; cf. 4:18–22). “Ruth” most likely comes from a Moabite
and/or Hebrew word meaning “friendship.”Ruth arrived in Bethlehem as a foreigner (2:10), became a
maidservant (2:13), married wealthy Boaz (4:13), and discovered herself in the physical lineage of Christ
(Matt. 1:5).

Author and Date

Jewish tradition credits Samuel as the author, which is plausible since he did not die (1 Sam. 25:1) until
after he had anointed David as God’s chosen king (1 Sam. 16:6–13). However, neither internal features
nor external testimony conclusively identifies the writer. This exquisite story most likely appeared shortly
before or during David’s reign of Israel (1011–971 B.C.) since David is mentioned (4:17, 22) but not
Solomon. Goethe reportedly labeled this piece of anonymous but unexcelled literature as “the loveliest,
complete work on a small scale.” What Venus is to statuary and the Mona Lisa is to paintings, Ruth is to
literature.

Background and Setting

Aside from Bethlehem (1:1), Moab (the perennial enemy of Israel which was east of the Dead Sea), stands
as the only other mentioned geographic/national entity (1:1, 2). This country originated when Lot fathered
Moab by an incestuous union with his oldest daughter (Gen. 19:37). Centuries later the Jews encountered
opposition from Balak, king of Moab, through the prophet Balaam (Num. 22–25). For 18 years Moab
oppressed Israel during the judges (3:12–30). Saul defeated the Moabites (1 Sam. 14:47) while David
seemed to enjoy a peaceful relationship with them (1 Sam. 22:3, 4). Later, Moab again troubled Israel (2
Kin. 3:5–27; Ezra 9:1). Because of Moab’s idolatrous worship of Chemosh (1 Kin. 11:7, 33; 2 Kin.
23:13) and its opposition to Israel, God cursed Moab (Is. 15–16; Jer. 48; Ezek. 25:8–11; Amos 2:1–3).

The story of Ruth occurred in the days “when the judges ruled” Israel (1:1) ca. 1370 to 1041B.C. (Judg.
2:16–19) and thus bridges time from the judges to Israel’s monarchy. God used “a famine in the land” of
Judah (1:1) to set in motion this beautiful drama, although the famine does not receive mention in Judges
which causes difficulty in dating the events of Ruth. However, by working backward in time from the well
known date of David’s reign (1011–971 B.C.), the time period of Ruth would most likely be during the
judgeship of Jair, ca. 1126–1105 B.C. (Judg. 10:3–5).

Ruth covers about 11–12 years according to the following scenario: 1) 1:1–18, ten years in Moab (1:4); 2)
1:19–2:23, several months (mid-Apr. to mid-June) in Boaz’s field (1:22; 2:23); 3) 3:1–18, one day in
Bethlehem and one night at the threshing floor; and 4) 4:1–22, about one year in Bethlehem.

Historical and Theological Themes

All 85 verses of Ruth have been accepted as canonical by the Jews. Along with Song of Solomon, Esther,
Ecclesiastes, and Lamentations, Ruth stands with the OT books of the Megilloth or “five scrolls.” Rabbis
read these books in the synagogue on five special occasions during the year—Ruth being read at Pentecost
due to the harvest scenes of Ruth 2–3.

Genealogically, Ruth looks back almost 900 years to events in the time of Jacob (4:11) and forward about
100 years to the coming reign of David (4:17, 22). While Joshua and Judges emphasize the legacy of the
nation and their land of promise, Ruth focuses on the lineage of David back to the Patriarchal era.

At least seven major theological themes emerge in Ruth. First, Ruth the Moabitess illustrates that God’s
redemptive plan extended beyond the Jews to Gentiles (2:12). Second, Ruth demonstrates that women are
co-heirs with men of God’s salvation grace (cf. 1 Pet. 3:7). Third, Ruth portrays the virtuous woman of
Proverbs 31:10 (cf. 3:11). Fourth, Ruth describes God’s sovereign (1:6; 4:13) and providential care (2:3)
of seemingly unimportant people at apparently insignificant times which later prove to be monumentally
crucial to accomplishing God’s will. Fifth, Ruth along with Tamar (Gen. 38), Rahab (Josh. 2) and
Bathsheba (2 Sam. 11–12) stand in the genealogy of the Messianic line (4:17, 22; cf. Matt. 1:5). Sixth,
Boaz, as a type of Christ, becomes Ruth’s kinsman-redeemer (4:1–12). Finally, David’s right (and thus
Christ’s right) to the throne of Israel is traced back to Judah (4:18–22; cf. Gen. 49:8–12).

Interpretive Challenges

Ruth should be understood as a true historical account. The reliable facts surrounding Ruth, in addition to
its complete compatibility with Judges plus 1 and 2 Samuel, confirm Ruth’s authenticity. However, some
individual difficulties require careful attention. First, how could Ruth worship at the tabernacle then in
Shiloh (1 Sam. 4:4), since Deuteronomy 23:3 expressly forbids Moabites from entering the assembly for
ten generations? Since the Jews entered the land ca. 1405B.C. and Ruth was not born until ca. 1150 B.C.,
she then represented at least the eleventh generation (probably later) if the time limitation ended at ten
generations. If “ten generations” was an idiom meaning “forever” as ehemiah 13:1 implies, then Ruth
would be like the foreigner of Isaiah 56:1–8 who joined himself to the LORD (1:16) thus gaining
entrance to the assembly.

Second, are there not immoral overtones to Boaz and Ruth spending the night together before marriage
(3:3–18)? Ruth engaged in a common ancient Near Eastern custom by asking Boaz to take her for his wife
as symbolically pictured by throwing a garment over the intended woman (3:9), just as Jehovah spread His
garment over Israel (Ezek. 16:8). The text does not even hint at the slightest moral impropriety, noting
that Ruth slept at his feet (3:14). Thus, Boaz became God’s answer to his own earlier prayer for Ruth
(2:12).

Third, would not the levirate principle of Deuteronomy 25:5, 6 lead to incest and/or polygamy if the
nearest relative was already married? God would not design a good plan to involve the grossest of
immoralities punishable by death. It is to be assumed that the implementation of Deuteronomy 25:5, 6
could involve only the nearest relative who was eligible for marriage as qualified by other stipulations of
the law.
Fourth, was not marriage to a Moabitess strictly forbidden by the law? The nations or people to whom
marriage was prohibited were those possessing the land that Israel would enter (Ex. 34:16; Deut. 7:1–3;
Josh. 23:12) which did not include Moab (cf. Deut. 7:1). Further, Boaz married Ruth, a devout proselyte
to Jehovah (1:16–17) not a pagan worshiper of Chemosh—Moab’s chief deity (cf. later problems in Ezra
9:1, 2 and Neh. 13:23–25).

Outline

I. Elimelech and Naomi’s Ruin in Moab (1:1–5)

II. Naomi and Ruth Return to Bethlehem (1:6–22)

III. Boaz Receives Ruth in His Field (2:1–23)

IV. Ruth’s Romance with Boaz (3:1–18)

V. Boaz Redeems Ruth (4:1–12)

VI. God Rewards Boaz and Ruth with a Son (4:13–17)

VII. David’s Right to the Throne of Judah (4:18–22)

Meanings of names
Elimelech = God is my King

Naomi= Pleasant

Boaz=In strength

Ruth="friend, companion

son=

Other son=

Sally=as a girls' name is pronounced SAL-ee. It is of Hebrew origin, and the meaning of Sally
is "princess". Variant of Sarah. Popular in the 18th and 20th centuries. Talk show host Sally
Jessy Raphael; actress Sally Field; astronaut Sally K Ride.
Elijah="as a boys' name is pronounced ee-LYE-jah. It is of Hebrew origin, and the meaning of
Elijah is "Jehovah is God". From Eliyahu. In the New Testament it appears in the Greek
form Elias. Biblical: Elijah was a great prophet of Israel who performed many miracles as
told in the Book of Kings, and who is said not to have died, but was carried up into Heaven in
a fiery chariot. The name is often given to Jewish boys born during Passover.

Meesha=as a girls' name (also used as boys' name Miesha) has its root in Arabic, and the meaning of
the name Miesha is "alive and well". Miesha is an alternate form of Aisha (Arabic): also possibly
means "life" in Swahili.

Levi= as a boys' name is pronounced LEE-vye. It is of Hebrew origin, and the meaning of Levi is
"joined". Biblical: Levi, third of Jacob's 12 sons, became father of the Levites tribe that was later
assigned priestly duties. The name was revived by the Puritans.

Nathan=as a boys' name is pronounced NAY-than. It is of Hebrew origin, and the meaning of
Nathan is "God has given". Biblical: Nathan was God's prophet during the reigns of David
and Solomon.

Helena=as a name for girls is a Greek name, and the meaning of Helena is "other, foreign; sun ray".
Helena is an alternate form of Eleanor (Old French, Old German). Helena is also a Latin form of
Helen (Greek).

Gina )Georgina)=as a girls' name is pronounced jor-JEE-nah. It is of Greek origin, and the meaning of
Georgina is "farmer". Diminutive of Georgia; feminine form of George. Also a simple form of
Georgiana. Use probably influenced by King George I-IV, who ruled from 1714 to 1830, and
originated in Scotland in the 18th century, when George became popular with the anti-Jacobites.

Lily=as a girls' name is pronounced LIL-ee. It is of Latin origin. Flower name via Old French,
from Latin lilium. The lily is a symbol of innocence and purity as well as beauty.

Leandrah=as a girls' name is pronounced lee-AN-drah. It is of Greek origin, and the meaning
of Leandra is "lion man".
Read more at

Luci=as a name for girls has its root in Latin, and Luci means "light". Luci is a version of
Lucy (Latin): feminine

Rose=as a girls' name is pronounced rohz. It is of Latin origin, and the meaning of Rose is
"rose". Flower name from rosa. The name, which the Normans brought to Britain in the 11th
century, can also be traced to the Old German words hros meaning "horse", or hrod meaning
"fame, renown". The flower meaning is possibly more valid, given the Christian symbolic
meaning of the rose. The "rosa mystica" is the Virgin Mary. An elaboration, Rosario is
popular in Spain. Actress Rosario Dawson; TV talk show host Rosie O'Donnell.

Simon=as a boys' name is pronounced SYE-mun. It is of Hebrew origin, and the meaning of Simon is
"to hear, listen; reputation". Biblical: Simon was the name of two of the apostles, including Simon
Peter. A common name from the Middle Ages through the 18th century. Orchestra conductor Simon
Rattle; Latin American freedom fighter Simon Bolivar.

Chloe=as a girls' name is pronounced KHLOH-ee. It is of Greek origin, and the meaning of
Chloe is "green shoot". From Khloe, originally used in the classical period to symbolize the
fertility goddess Demeter in blooming and verdant glory. May be connected with Chloris.
Appears in the Bible as the name of someone mentioned by Saint Paul, and also as a name in
literature, especially in the tale of Daphnis and Chloe, set to music by Ravel. Adopted by
Puritans in the 17th century. In French it is spelled Chloé, and sometimes in English it is
spelled Chloë. Chloe can be used to create compound names like Chloe-Anne or Chloe-
Louise. Candice Bergen has a daughter named Chloe. Actresses Chloe Webb, Chloe Sevigny.

Rachel=as a girls' name is pronounced RAY-chel. It is of Hebrew origin, and the meaning of
Rachel is "ewe, female sheep". Biblical: Jacob's wife, described as being "beautiful in form
and countenance". Jennifer Aniston's character in the popular TV series "Friends" was named
Rachel. Rachelle (ra-SHELL) is a variant pronunciation; Raquel is popular in Spain. See also
Richelle and Rochelle.

Laura=as a girls' name is pronounced LAW-rah, LOR-ah. It is of Latin origin, and the meaning
of Laura is "the bay, or laurel plant". In classical times, a crown was made from the leaves of
the bay laurel for heroes or victors as a symbol of honor and victory. The poet Petrarch
addressed his sonnets to a Laura. Also made famous as the name of the heroine of the 1940s
film "Laura". Laura was also a character on "Little House on the Prarie" from Little House
Books.

Church Tweens

Sun 19th May 1 Tim 6 Ruth

Sun 26th May Ruth Ruth JUNE 9th DAY of Pentecost

Sun 2nd June Ruth Ruth

Sun 9th June Ruth Ruth Prepare for pres

Sun 16th June Ruth Ruth Prepare for Pres

Sun 23rd June Ruth Ruth Pres in Splash or bubbles

Sun 30th June John John

Ruth
Types: Abraham (FATHER) and Isaac (SON)
First mention of the word LOVE,

Genesis 22:2 – “Then He said, “Take now your son, your only son Isaac, whom you
love, and go to the land of Moriah, and offer him there as a burnt offering on one of
the mountains of which I shall tell you.”

Mount Moriah, 777m above sea level, Golgotha, place of crucifixion

Feast of Weeks: Day of Pentecost 6th Sivan

 Law was given on this day on Mt Sinai
 Enoch was born and taken away on this day
 Enoch is a type of the church, He was a gentile,
as was everyone before Abraham.
 The Flood has three groups of people represented:
 before, during and after
o Who was taken away before the flood- Enoch
o Genesis 5:21-24
o New International Version (NIV)
21 When Enoch had lived 65 years, he became the father of Methuselah.22
After he became the father of Methuselah, Enoch walked faithfully with
God 300 years and had other sons and daughters. 23 Altogether, Enoch
lived a total of 365 years. 24 Enoch walked faithfully with God; then he
was no more, because God took him away.
o Who died in the flood: Sinners
o Who survived the flood: God’s chosen people.

Ruth: TYPOLOGY
 Naomi never meets Boaz.
 Ruth is introduced to Boaz by Naomi. She learns all the Jewish
ways; the things that she needs to do to get Boaz.
 Naomi doesn’t go back in the land until the bride(RUTH) is ready.
 The Law keeps Ruth away from Boaz but GRACE brings them
together.

Ch 3 or 4 Rest in the Lord cf Ps 37 or 137

Ch 4: Look at entry of characters into the story and when they leave.

Naomi – Ruth – Boaz

Boaz – Ruth - Naomi

Naomi enters first and leaves last etc

? Does Israel leave before the Church?

Bible Study Commentary: Book of Ruth Chapter 1

Ruth Chapter 1: Counting the Cost
by I Gordon

‘ Doth that man love his Lord who would be willing to see Jesus wearing a crown of thorns, while for
himself he craves a chaplet of laurel? Shall Jesus ascend to his throne by the cross, and do we
expect to be carried there on the shoulders of applauding crowds? Be not so vain in your imagination.
Count you the cost, and if you’re not willing to bear Christ’s cross, go away to your farm and to your
merchandise, and make the most of them. Only let me whisper this in your ear, “What shall it profit a
man if he gain the whole world and lose his own soul?” Charles Spurgeon

Introduction

Interesting book Ruth. It’s an amazing story of commitment and dedication, trials and testing,
deliverance and freedom. It’s got it all – well, apart from a nasty villain but we can’t ask for
everything. Yet like other historical books in the Old Testament, I believe that the Holy Spirit
has placed this book within the Bible for more than historical benefit. He has placed within
the characters and story line, key elements and pictures that teach us today about our
relationship with the true redeemer, Jesus Christ. Each of the four chapters gives us a
glimpse of the progressive stages in our walk with the Lord as you can hopefully see through
the following chapter names:

Chapter 1 - Counting the cost

Chapter 2 - Growing in grace

Chapter 3 - Rewards through refining

Chapter 4 - Fruits of freedom

As we enter into chapter 1, we see an interesting picture involving three different women. In
Naomi, Ruth and Orpah we see a backslider, a new convert and a double-minded woman
and from their lives we can learn about the following things –

- The perils of worldliness and sin

- The importance of preaching a ‘real’ gospel

- The steps of the prodigal in returning to the Lord

- The cost involved in following the Lord

What do you do in a time of famine?
1:1-2 Now it came about in the days when the judges governed, that there was a famine in
the land. And a certain man of Bethlehem in Judah went to sojourn in the land of Moab with
his wife and his two sons. And the name of the man was Elimelech, and the name of his
wife, Naomi; and the names of his two sons were Mahlon and Chilion, Ephrathites of
Bethlehem in Judah. Now they entered the land of Moab and remained there.

The book of Ruth starts then, in the days of the judges [1] , and in a time

of famine [2] . Elimelech and his wife Naomi are living in Israel, Gods chosen land, yet we
read that their eyes began looking to the prosperity in the world. Ever been there? The
picture for us is clear and its one that we see often. It’s a picture of the Christian who, when
times get hard, looks not to God but to what the world can provide. Ever been in that kind of
famine? One where God doesn’t seem to care or notice the difficulty you are in and your
thoughts turn to the provision and pleasure offered by the world? No? You will. God allows
us into these situations to teach us that we live by faith and not by sight. Elimelech and
Naomi were in such a situation and faced with running or trusting God, they chose the
former and worse of the two options. It was a decision that would ultimately cost Elimelech
and his two sons their lives. For we read that they left Bethlehem (which means ‘the place of
bread’) in Judah (‘praise’) to go to Moab (which means ‘from father: what father?’) and in the
meaning of Moab you gain an insight into Elimelech’s state of mind. As he doubts the love
and fatherhood of God he steps out in willful disobedience to the word of God [3] , striving
forth in his own strength. Not that Elimelech had decided to take his family away from the
land of Israel permanently. No way! This was only going to be a ‘sojourn’ – which means a
brief stay. Not a great rebellion against God, but just a little dabble for a season in another
land. Nothing wrong with that is there? [4]

The little sojourn that wasn’t!

1:3-5 Then Elimelech, Naomi’s husband, died; and she was left with her two sons. And they
took for themselves Moabite women as wives; the name of the one was Orpah and the
name of the other Ruth. And they lived there about ten years. Then both Mahlon and Chilion
also died; and the woman was bereft of her two children and her husband.

Ten years! He probably thought he would go for a little sojourn to enjoy Moab for a season
yet he never came out! What’s more it took his wife ten years to see that Moab promised
much but delivered nothing [5] . Those who leave the Lord today find the same thing.
Though the world promises fame, fortune and happiness [6] , nothing can come near the
peace and hope that comes from knowing that you are right with the Lord. The prodigal son
had to learn this the hard way, and once the money ran out he soon found himself lunching
with pigs! Nope, Moab only produces death and its no coincidence that we read that Mahlon
(sickly) and Chilion (pining) also meet their end there. We are however introduced to two
new characters in Ruth (friendship) and Orpah (stiff-necked). Both of these ladies are well
named, as we shall soon see.

Would you turn to God and count the cost?

1:6-10 Then she arose with her daughters-in-law that she might return from the land of
Moab, for she had heard in the land of Moab that the Lord had visited His people in giving
them food. So she departed from the place where she was, and her two daughters-in-law
with her; and they went on the way to return to the land of Judah. And Naomi said to her two
daughters-in-law, “Go, return each of you to her mother’s house. May the Lord deal kindly
with you as you have dealt with the dead and with me. “May the Lord grant that you may find
rest, each in the house of her husband.” Then she kissed them, and they lifted up their
voices and wept. And they said to her, “No, but we will surely return with you to your people.”

Finally a good decision is made. They are coming home for the Lord had visited his people
in giving them food! That’s the truth! Though He had seemed far away and His provision was
slow in coming (through human eyes) yet he had been aware all along of their situation and
did provide when the time was right. We need to learn from this. Naomi did and we see her
now, like the prodigal, ready to return home [7] . It may have taken ten years but she had to
return. If you have been a Christian long enough, you have no doubt seen those that have
fallen away and gone back to Egypt so to speak. But I also think that if you have been a
Christian even longer, you would have seen the true believers return from Egypt to God.
That is always the nature of the true prodigal son [8] . Here, God had bought her to the place
where, stripped of her natural support, she would once again turn and look to the Lord God
of Israel. Yet not alone, as both of her daughters in law respond to her by saying ‘we will
surely return with you to your people.’ Wow! - two new gentile converts right? Um, half right.

Preaching the true Gospel

1:11-13 But Naomi said, “Return, my daughters. Why should you go with me? Have I yet
sons in my womb, that they may be your husbands? “Return, my daughters! Go, for I am too
old to have a husband. If I said I have hope, if I should even have a husband tonight and
also bear sons, would you therefore wait until they were grown? Would you therefore refrain
from marrying? No, my daughters; for it is harder for me than for you, for the hand of the
Lord has gone forth against me.”

Arrrggghh Naomi! Why didn’t she just tell them that if you come back to Israel and the God
of Israel then all their problems would be gone and everything would be coming up roses?
Isn’t that what you say to people who are interested in coming to the Lord? Doesn’t it go
something like ‘Gods loves you and wants to bless you. Ask him into your life and he will sort
out your problems!’ Isn’t that what it means to share the gospel? Not likely! What Naomi did
was tell them the truth and gave them the opportunity to count the cost of having the Lord
God of Israel as their God. Jesus expects nothing less [9] .

True and false ‘conversions’

1:14-18 And they lifted up their voices and wept again; and Orpah kissed her mother-in-law,
but Ruth clung to her. Then she said, “Behold, your sister-in-law has gone back to her
people and her gods; return after your sister-in-law.” But Ruth said, “Do not urge me to leave
you or turn back from following you; for where you go, I will go, and where you lodge, I will
lodge. Your people shall be my people, and your God, my God. “Where you die, I will die,
and there I will be buried. Thus may the Lord do to me, and worse, if anything but death
parts you and me.” When she saw that she was determined to go with her, she said no more
to her.

Orpah left. Decided it wasn’t for her! She had promised to come back with Naomi earlier but
when she learnt of what it may be like she decided to do the 180 degrees and go back to her
own people. And sadly this is what happens with many so-called Christians today. They
come to the Lord (well, they come to the front of the stage) but where are they a few days
later? No one ever sees them again. Or they may stay for a while, springing up quickly like
the word says, yet when persecution or hardship comes they leave the faith for a life more
comfortable (Matt 13:3-9, 20-21). But not our Ruth. In Ruth we have an awesome picture of
a true conversion. Even when others are leaving around her Ruth states in utter dedication
and commitment “Do not urge me to leave you or turn back from following you; for where
you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your
God, my God. “Where you die, I will die, and there I will be buried. Thus may the Lord do to
me, and worse, if anything but death parts you and me.” That has got to be one of the
greatest utterances of commitment in the entire Old Testament! Having counted the cost
Ruth was willing to give up all that she knew and loved to follow Naomi, and Naomis’ God.
[10] What is the quality of the commitment that Jesus asks of us today? Notice I didn’t ask
about the quantity of our commitment, but the quality. This is what Jesus is interested in.
Jesus said that those that want to follow Him must take up their cross. So what does it mean
to carry your cross? Obviously it speaks of death. Not many endured the cross and lived!
Well, none actually. But death to what? Two things come to mind – death to your right to
control your own life and death to your own ability to live the Christian life [11] . We will see
both of these attitudes displayed further in the book of Ruth. This is the ‘quality’ commitment
to the Lord Jesus that He requires.

When Miss Pleasant becomes Miss Bitter – Though hope

remains!
Vs 19-22 So they both went until they came to Bethlehem. And it came about when they had
come to Bethlehem, that all the city was stirred because of them, and the women said, “Is
this Naomi?” And she said to them, “Do not call me Naomi; call me Mara, for the Almighty
has dealt very bitterly with me.“I went out full, but the Lord has brought me back empty. Why
do you call me Naomi, since the Lord has witnessed against me and the Almighty has
afflicted me?” So Naomi returned, and with her Ruth the Moabitess, her daughter-in-law,
who returned from the land of Moab. And they came to Bethlehem at the beginning of barley
harvest.

So they make it back to Bethlehem but Naomi (which means ‘pleasant’) doesn’t want to be
called that anymore. She prefers to now be called Mara, which means ‘bitter’. Nice name!
We can understand her sorrow for she has lost both her husband and her sons but there is
no point in blaming God! It’s a hard lesson to learn that backsliding and running off to the
world never produces anything but death and though the Lord has called her back, yet she
comes back empty handed. It’s the same for us. We can never expect to bring back anything
productive from our sojourn into Moab! If we are true sons of God then the Lord will bring us
back to Himself, but its not usually pleasant. Above all things, the Lord desires a relationship
with us and his chastening and discipline, Hebrews tells us, is for our good because He
loves us. (Heb 12:5-11). Naomi may have come back empty and in bitterness, but that is not
how things would end. Having returned she would once again soon see the blessing of the
Lord. It is also appropriate that they should return at the beginning of the barley season, as
this was the season of firstfruits [12] . Though bitter they would soon see new life! We shall
continue with their story in Ruth chapter 2.

[1] ↩ The last verse of the book of Judges sums up what this time was like. Judges 21:25 states ‘In
those days there was no king in Israel; everyone did what was right in his own eyes.’ Elimelech and
Naomi certainly did!

[2] ↩ Famines in Old Testament times were generally judgements of God. The whole covenant of the
law that they lived under basically came down to blessings for obedience, curses for disobedience.
This was the first kind of famine but God did use another. Amos 8:11 ‘Behold the days are coming’
declares the Lord God, ‘When I will send a famine on the land, not a famine for bread or a thirst for
water, But rather for hearing the words of the Lord.’ – Now that’s the worst famine!

[3] ↩ Not a huge point but I was just thinking of Deuteronomy 23:3-6 that says that the Israelites
should not seek Moabs’ peace or prosperity all their days because of what they did when Israel was
coming out of Egypt. So leaving Israel to live in Moab would have been a shocker. Big no-no. Same
with going back to the world.

[4] ↩ Always be careful of the little ‘sojourns’ into worldliness and sin. Isaac went on a little sojourn
down to Gerar once during a famine. Even prospered while he was there. But it didn’t stop the
Philistines from filling up his wells with earth till they were dry! A good picture of the effect
worldliness has on your wells of salvation.

[5] ↩ Hebrews 3:13 ‘But encourage one another day after day, as long as it is still called “Today,”
lest any one of you be hardened by the deceitfulness of sin.’ It says here that sin is deceitful because
it promises much, but delivers nothing. In fact even more than that, it can actually harden your heart
to God’s call. I don’t know of any Christian that suddenly makes a decision to be worldly. It happens
slowly through the deceitfulness of sin. I once heard a taped sermon by Hal Lindsey entitled ‘The peril
of unconscious decay.’ It was on the life of David and it has stuck with me for the ten years or so
since I heard it. He talked about David’s sin with Bathsheba and how it didn’t just suddenly happen.
David had been slowly, and maybe even unconsciously, slipping away from his regular duties and his
walk with God. He stopped going out to battle with Israel, and even when he spotted Bathsheba it
was when he had just got up out of bed in the evening! Sin was deceptive. A little dabble here, a little
dabble there and before long he was a murderer!

[6] ↩ I read a quote recently that stuck with me from Pavel Polez. That’s right, the great Mr Polez.
Na, I have no idea who he is either! But I do know this, that he is Russian and having been exiled
from Russia to America he said ‘In Russia, Christians are tested by hardship. But in America you are
tested by freedom. And testing by freedom is much harder. Nobody pressures you about your religion
so you don’t concentrate on Jesus, his teaching, or how He wants you to live.’ Quite thought
provoking!

[7] ↩ A quick comparison of Naomis’ life with the prodigal son story in Luke 15:11-32 reveals the
following. Both left home and took all they had. Both journeyed to a foreign country, living among
pagans and ended up losing everything. Both recognised their failure and their need to return home;
both came home with nothing and very sorrowful. Neither considered themselves worthy of being
called the same person that had left. Both would be greatly surprised with how their Father would
bless them after returning.

[8] ↩ This is an important point. I recently read something written by J. Vernon McGee about what
he called, the ‘prodigal pig’. Speaking of false believers going back to the world Peter wrote ‘A sow
after washing returns to wallowing in the mud.’ McGee picked up on this and said that within the
church you have prodigal sons, and you have prodigal pigs. Hard to tell them apart initially, but time
always tells the difference. He said that a true born again believer may be a prodigal son for a
season, wandering off to the world, but being a true son he will never be happy there and will return
home. On the other hand you have prodigal pigs! They have not truly been saved, but come to
church and for a season will wash themselves and clean up their act. But having the nature of a pig,
they will never be happy in Church and given time will return to wallowing in the mud!

[9] ↩ I always get amazed by some of Jesus’ reactions when people were willing to follow Him. We
would think ‘sweet, someone wants to follow the Lord’ but Jesus would rather they count the cost
first. In Luke 14:25 it says that great multitudes were going along with Him. So He turns and says ‘if
anyone comes to Me, and does not hate his own father and mother and wife and children and
brothers and sisters, yes, and even his own life, he cannot be My disciple. Whoever does not carry his
own cross and come after me cannot be my disciple. For which one of you, when he wants to build a
tower, does not first sit down and calculate the cost to see if he has enough to complete it?
Otherwise when he has laid a foundation and is not able to finish, all who observe it begin to ridicule
him…’ (Luke 14:26-29) We shouldn’t give people a wishy-washy gospel unless we are trying to
produce wishy-washy Christians. Jesus didn’t but asked them to weigh up their motive and
commitment in following Him.

[10] ↩ Good to see a picture of someone returning to the Lord and bringing someone else back with
them. You hear of people falling away – maybe a father in a family or a leader in a church and how
much damage it does to others around them. But the opposite is also true as we see here. Someone
who genuinely turns back to the Lord can, through their humility and brokenness, actually help others
find the Lord.

[11] ↩ Major Ian Thomas speaks of the quality of our commitment to Jesus in his book ‘The Mystery
of Godliness’. He uses John 2:23-25 that even though some believed and wanted to commit
themselves to Jesus, Jesus wasn’t about to commit himself back to them! Why? Because the basis of
their commitment was based on the signs which he did, not who He was.

[12] ↩ In Israel, the first fruits of a crop were a reason for thanksgiving, which was to be directed to
God (Ex. 23:18). In the New Testament, this has its fulfillment in the Lord Jesus Christ. 1 Cor 15:20
‘But now Christ has been raised from the dead, the first fruits of those who are asleep. For since by a
man came death, by a man also came the resurrection of the dead.’ So in a figurative sense, Naomi
was soon to experience life out of death. She had come back bitter and despondent but she would
soon be raised from that smelly grave!
Lessons From
The Book of Ruth
Bright Faith In A Dark Hour
Lessons From The Book of Ruth
Lesson 1 - General Introduction
Overview
The book of Ruth is a short narrative account that has its setting .in the days when
the judges governed.
in Israel (1:1). A glimpse of the Old Testament reveals that the period known as .The
Judges. was not one of Israel.s brighter moments spiritually. The contemptuous
cycle of sin, punishment, crying to God, repentance, deliverance, and return to sin
dominates about 350 years of Israel.s history. That is why the
study of Ruth is so refreshing. Boaz illustrates that it is possible to live faithfully
amidst unfaithfulness and
immorality. Ruth also demonstrates this quality. Though a pagan, she stands in such
stark contrast with
the prevailing attitude of God.s people during these days.
The story of Ruth provides the reader positive glimpses in two main areas:
w true, marital love based on honorable intentions and faithfulness
w spiritual fidelity to Jehovah in some of Israel.s darkest days as God.s people
Ruth was a young Moabitess (1:4) who married a Hebrew named Mahlon (4:10).
She was a young woman
who would know both joy and pain. Out of the experiences of her life she would mold
a character that is
exemplary for any to follow. God is able to change us through His care into faithful
servants.
In capsule form, this short book tells us how Ruth came to love a Jew, then her
mother-in-law, and at last
their God. We are reminded that God.s love is for all mankind, and He has ample
room for any and all who
would come to know Him based on obedience to His covenant requirements.
Though not stated, we rightly
infer that Ruth was converted from her idolatrous ways into the religion of the Jews
(cp. 1:15-16).
The book of Ruth also teaches us about the providence of God in the lives of those
who determine to follow
Him. Notice these instances where God made provision:
w Ruth came to know Him (1:1-4)
w Ruth supported herself and Naomi and came into contact with Boaz (1:22 . 2:3)
w Boaz redeeming Ruth (3:1-5)
w The origin of the lineage of David and eventually Christ (4:17; cp. Mt. 1:5)
Purpose
While it is true that a purpose of the book of Ruth could be the example of those who
were faithful to God
despite living in cruel and idolatrous times, it is likely that the main purpose of this
book is revealed to us in
its last chapter. We are given divine information of the origin and lineage of the
family of David (4:17-22).
As already noted, this is especially important given its Messianic implications.
1
Date of Writing
The book of Ruth follows the book of Judges in our Bibles because its setting was in
that time period. It is
unlikely that it was written before the time of David (cp. 4:17). Obviously, the author
was familiar with
Israel.s greatest king. Since Boaz was the great-grandfather of David (4:21), the
book recounts events that
took place some three generations before his time (approx. 1000 BC).
Outline
A) The Sojourn In Moab (1:1-13)
B) Ruth.s Loyalty And Commitment (1:14-22)
C) Gleaning In The Field Of Boaz (2:1-23)
D) Boaz Accepts The Role Of A Kinsman (3:1-18)
E) Boaz Redeems Ruth (4:1-12)
F) The Marriage Of Boaz And Ruth (4:13-22)
Bright Faith In A Dark Hour
Lesson 1
2
Bright Faith In A Dark Hour
Lesson 2
Naomi Returns To Bethlehem
Ruth 1
Introduction
The setting of Ruth is in the days of the judges (1:1). However, we do not know
which judge was governing
Israel at the time. The author of the book apparently wishes to illustrate that though
the nation as a whole
was estranged from God, there were some who still clung to Jehovah in faith.
The focus of ch. 1 is the family of Elimelech, an Ephrathite from Bethlehem Judah.
His wife, Naomi, is one
of the book.s principal characters. We are also introduced the book.s main heroine,
Ruth the Moabitess.
The Sojourn In Moab (1:1-13)
1. When did the events of this story take place? What else is said about this period?
(1:1)
2. Describe the family who was driven into the land of Moab by the famine. (1:1-2)
Identify each member.
Given Israel.s spiritual condition at the time, what might explain the famine? (cp.
Deut. 28:15, 22-24)
3. How long did they live in Moab and what tragedies struck them? (1:3-5)
4. What moved Naomi to return with her daughters-in-law to her homeland in Judah?
(1:6)
5. What counsel did Naomi give to Ruth and Orpah? (1:8-9) What was their initial
response? (1:10)
How did Naomi seek to convince them otherwise? (1:11-13)
6. Was Naomi successful? (1:14) To what else besides family would the young
widows have returned?
(1:15)
7. How did Naomi view the tragedies that had befallen her in Moab? (1:13, 20-21) Do
you think there was
any truth in this or was it just Naomi.s grief talking?
3
Bright Faith In A Dark Hour
Lesson 2
Ruth.s Loyalty & Commitment (1:14-22)
8. Both Orpah and Ruth obviously loved Naomi but do you think Ruth.s decision was
only a matter of
personal loyalty to her mother-in-law? (1:16-17)
9. How was Naomi received in Bethlehem? (1:19-21)
10. What was it that Naomi in her grief could not see? (cp. 4:16-17) Do we
sometimes have a similar
problem? (cp. 2 Cor. 4:17)
11. When did Naomi and Ruth arrive in Bethlehem? (1:22) In what month by our
calendar did that occur?
4
Bright Faith In A Dark Hour
Lesson 3
Ruth and Boaz
Ruth 2-3
Introduction
Having returned to Jerusalem with Naomi, we begin to see God.s providential plan
for Ruth set in motion.
She will come in contact with Boaz (2:3) and eventually their initial contact will
blossom into a beautiful
relationship, due in large part to Boaz.s willingness to play the role of the near
kinsman (3:11-13).
In this lesson, we are introduced to the hero, Boaz. We are also reminded of God.s
providence, being
reassured that He is in complete control of events that shape our lives. No doubt,
God desires that we
choose rightly, and that the results of our choices will lead us into His will being
done.
Gleaning In The Field of Boaz (2:1-23)
1. What was one of the ways God provided for the poor under the law of Moses? (cp.
Lev. 19:9-10;
23:22; Deut. 24:19) What was .gleaning.?
2. Who was Boaz? (2:1)
3. Why did Ruth propose to glean in the grain fields? (2:2) What in her words might
indicate that not
everyone kept the law in the matter of the poor? [Another indication of the spiritual
depravity
in Israel] How did she happen to come onto the field of Boaz? (2:3)
4. What sort of man did Boaz reveal himself to be with his workers? (2:4) What
special kindness did he
show to Ruth and why? (2:5-16) What does Boaz especially note about Ruth? (2:12)
5. What spirit does Ruth manifest in all of this? (2:10, 13)
6. Why do you think this meeting came about in just this way? Consider all the
factors.
7. What did Ruth bring home that day to Naomi? (2:17-18)
5
Bright Faith In A Dark Hour
Lesson 3
8. How did Naomi identify Boaz to Ruth, and what advice did she give her daughter-
in-law? (2:20-23)
Based on her words in 2:20, do you think Naomi is already beginning to think ahead
for Ruth?
Boaz Accepts The Role of A Kinsman (3:1-18)
9. What was the role of the kinsman/redeemer? (cp. Lev. 25:23-25, 47-49; Deut.
25:5-10; Job 19:25)
10. What did Naomi want to do for Ruth and how was this to be accomplished? (3:1-
5)
11. What was Ruth requesting of Boaz by what she did at the threshing floor? (3:6-9;
cp. Ezek. 16:8)
12. What was it about Ruth that so impressed Boaz? (3:10-11)
13. What problem had to be first worked out before Boaz was free to act as the near
kinsman? (3:12)
14. How did Boaz seek to protect the good reputation of Ruth? (3:14-15, 17)
15. What did Naomi know about Boaz in her efforts to reassure Ruth? (3:18)
6
Bright Faith In A Dark Hour
Lesson 4
The Marriage Of Ruth and Boaz
Ruth 4
Introduction
This chapter opens with Boaz going to the city gate in order to make contact with a
relative of Naomi.s who
was even closer than himself (4:1-2). The gate of a city was the place of gathering
and judgment and the
place where the legal matter of the redemption of the field of Elimelech and raising
up descendants to him
had to be settled. Naomi had either sold or was being forced by want to sell the
inheritance of her husband
and now there was a need to keep it or bring it back into his family (cp. Lev. 25:23-
28).
The book concludes with historical information about the genealogical beginning of
David, who was the
great-grandson of Ruth and Boaz (4:18-22).
Boaz Redeems Ruth (4:1-12)
1. Who did Boaz call to be witnesses to the procedure between himself and another
near kinsman of
Naomi? (4:2)
2. What caused the near kinsman who at first was perfectly willing to redeem the
field of Elimelech to
change his mind? (4:5-6) How might such a transaction have .marred. [KJV], .ruined.
[NKJV], or
.jeopardized. [NASV] his own inheritance?
3. How was Ruth destined to become the owner of the property of her dead father-in-
law?
4. By what custom did a near kinsman in Israel relinquish his right to redeem family
property to another?
(4:7-8)
5. What did Boaz agree to do before the elders and people of the city? (4:9-10)
6. What blessing did they pronounce upon Ruth? (4:11-12) Why do you think they
especially mentioned
Perez? (4:12; cp. 4:18; 1 Chron. 2:5)
7
Bright Faith In A Dark Hour
Lesson 4
7. Why does Ruth not come under the prohibition of Israelites marrying foreign
women? (cp. Deut. 7:1-5)
The Marriage of Ruth and Boaz (4:13-22)
8. What blessing did Ruth.s marriage and the birth of a son bring to Naomi? (4:14-
15,17)
9. What did the women of Bethlehem say of Ruth? (4:15)
10. What well-known Bible character was descended from Boaz and Ruth? (4:22)
Who was their most
important descendent? (cp. Mt. 1:1-16, esp. vv. 2-6a)
11. In summary, how does this book add to our understanding of the period of The
Judges, and what do
you think is its major purpose?
12. Special study: Compare Boaz and Jesus as kinsman/redeemers and see how
many points of
similarity there are.
8