There are many stories where the protagonist returns home after a long time away, such as The Count of Monte Cristo, Jane Eyre, The Lord of the Rings. In each, the main character comes back changed. But the hero’s motive for returning is different, as is the reception he or she receives.

This final scene of Ruth 1 opens with the women of Bethlehem welcoming Naomi home. The entire town was “stirred” and surprised by Naomi’s return. They were thrilled to have her back! The women said to one another: “Can this be Naomi?” (v. 19), a rhetorical question that carried the force of an exclamation. Naomi responded with sarcasm and accusations. She ordered the women to stop calling her “Naomi,” meaning “beautiful, pleasant, and good” (v. 20). In Hebrew thought, a person’s name was indicative of their character, so Naomi denied her name—twice (vv. 20–21). Instead, she demanded to be called “Mara” or “bitter.”

Even more concerning was Naomi’s accusation against the Lord. First, she blamed the Almighty for making her life “very bitter” (v. 20). The Hebrew word for “bitter” describes great anguish over one’s circumstance. Job made a similar declaration: “the Almighty, who has made my life bitter” (Job 27:2). Next, Naomi contrasted her “full” state when she left Bethlehem with her “empty” condition now. But her family left Bethlehem during a famine, so they could not have been physically full. Rather, she had been full emotionally, and spiritually.

Even though there was food again in Bethlehem, Naomi felt empty and alone. She even failed to acknowledge Ruth as she hurled her accusations at the Lord. The author reminds the audience of Ruth’s presence though—and the Lord’s provision of the harvest (v. 22). Naomi is not, in fact, empty at all.

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A literary foil is a character who stands in contrast to another character. The two characters may be very different, but the foil magnifies the nature of the hero.

Today’s passage begins with Naomi kissing her daughters-in-law as the three women wept—an emotional moment, full of grief, fear, longing, and love. At first, Ruth and Orpah both refused to leave Naomi’s side, declaring their commitment to Naomi above their own community (v. 10). Naomi responded with an impassioned, logical argument based on the Levirate law (Deuteronomy 25). It required a brother to marry his brother’s widow if she had no son. Naomi started with two rhetorical questions: “Why would you come with me? Am I going to have any more sons?” (v. 11).

She painted an impossible hypothetical scenario (v. 12). Even if Naomi married that very night and became pregnant immediately, it would be too long for the women to wait. She was highlighting the foolishness of the young women’s emotional choice. Naomi concluded with some shocking exclamations. She declared, “It is more bitter for me than for you” (v. 13)! And she placed the blame on God Himself. His hand was against her (v. 13). She saw all her trials—famine, displacement, death—as evidence of God’s wrath.

The three women wept again. Naomi’s speech stirred their emotions. Orpah took the logical route. She kissed Naomi good-bye and returned home. Orpah does serve as a foil for Ruth—her departure heightens Ruth’s reaction when she “clung to” Naomi (v. 14). The act of “clinging” implies loyalty and love, leaving connection to one group to join another. This word is also used in Genesis 2:24—“a man leaves his father and mother and is united [clings] to his wife.”

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Have you ever made a big promise? A promise comes with expectations. Will the promisor fulfill what has been pledged? And what consequences— good or bad—will follow? In this third conversation from the book of Ruth, a monumental promise is made. After Orpah left, Naomi urged Ruth to leave too. Naomi specified that Orpah was returning not only to her people in Moab but also to her gods. This would have included Chemosh, the national god of the Moabites, whose worship involved horrific pagan practices such as child sacrifice (2 Kings 3:27). Orpah’s decision not only severed her tie to Naomi but marked her return to the culture and religious practices of her people.

In Ruth’s resolute reply, she made it clear that she was being led in a different direction. She asked Naomi to stop trying to persuade her to do otherwise. She refused to return to Moab and reaffirmed her commitment to remain with Naomi. First, Ruth committed to living all of her life with Naomi. “Where you go I will go, and where you stay I will stay” (v. 16). “Go” and “stay” are opposites in the Hebrew. Together these clauses create a literary merism—the contrasting extremes represent the whole.

But Ruth committed not only her ongoing presence to Naomi. She also committed to cultural and spiritual unity. Ruth was “all in”—to the point of death (v. 17). Ruth even swore on the name of Israel’s God, thus acknowledging Him as her own. Hearing this speech, Naomi accepted Ruth’s determination and “stopped urging her” (v. 18). Naomi’s logic could not compete with Ruth’s hesed and faith. The women continued their journey and came to Bethlehem (v. 19). If returning to Bethlehem were the narrative goal, the story would end here. But, of course, that was just the beginning. God had so much more in store.

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Hesed is a beautiful and complex Hebrew concept that no single English word can fully convey. It is a multi-faceted relational term, encompassing the ideas of loyalty, faithfulness, goodness, mercy, and love. While hesed presumes emotion, it is primarily an action. Hesed acts to address an urgent need for the recipient. A more powerful person will often act on behalf of a situationally helpless beneficiary.

Of course, God is the source and primary demonstrator of hesed, but the word is also used in Scripture to describe uncommon human love. We pause here because hesed will become a major theme throughout the narrative. Verses 1–5 have already established the setting of the book of Ruth. We have met the initial cast of characters and learned the central dramatic question: Will Naomi be redeemed? These verses left Naomi in the most desperate state—alone and destitute in an alien land.

Then, verse 6 brings a hint of hope. A hint of hesed. Today we are focusing on this key verse—the first place in the book where we see God’s care and lovingkindness at work. It is precisely in Naomi’s moment of deepest despair that important news reached her. The Lord had provided for His people back in Bethlehem. This is the first time Yahweh is mentioned in the story, and His hesed character is on full display. He had not forgotten His people. Since no repentance on the part of Israel is mentioned, this act of covenantal love is best understood as a gracious gift.

Naomi’s response to this good news was decisive. She immediately prepared to return to her home. The Hebrew word for “return” can carry the connotation of restoration and recovery, hinting at the further blessing that God had in store. Naomi’s daughters-in-law, Ruth and Orpah, joined her travel preparation without any documented discussion.

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As an author crafts a story, deliberate choices are made. It’s almost like standing behind a video camera—deciding exactly what the audience will see in each frame. When needed, the camera pulls back for a wide, “establishing shot” to provide setting and context and summarized background. That is what we found in the opening verses of the book of Ruth.

But to help readers experience the characters and feel their emotions, the author “zooms in” for a close-up. Characters are described in more detail. We see their actions and body language and idiosyncrasies. We listen to dialogue that moves the action and exposes motivation.

Today’s passage is the first of many “close-up scenes” in the book of Ruth. Naomi and her two daughters- in-law had left Moab and began the journey back to Bethlehem. The author doesn’t reveal whether the women had discussed this arrangement prior to their departure. Suddenly Naomi stopped them in their tracks and expressed second thoughts. Perhaps the journey had given her time to see the situation from Ruth and Orpah’s perspective. The two young widows were leaving their home just as Naomi had done during the famine. She knew what struggles and loneliness they would face, and she intended to spare them additional pain. She told them to return to their “mother’s home” (v. 8). It is interesting that she used “mother’s” rather than “father’s”—since their fathers would have been their primary source of provision and protection.

Then, Naomi pronounced a blessing on the young widows (v. 9). She asked Yahweh to shower hesed on the women, just as they had already shown hesed to her and their husbands. It couldn’t have been easy for Naomi to send them home. Their departure would seal her lonesome fate. But releasing them was Naomi’s own act of hesed—even in her grief.

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In John Calvin’s Institutes of the Christian Religion (1536), he writes: “Man’s nature, so to speak, is a perpetual factory of idols.” Our sinful human hearts have a propensity for crafting and clinging to false gods.

As we begin our study of the book of Ruth, it is helpful to understand the spiritual struggles of God’s people. In Ruth 1:1, the author said this took place “in the days when the judges ruled.” During the period of the judges, Israel existed in a vicious cycle of apathy and sin, punishment and oppression, desperation and repentance, delivery and rest.

Judges 3–16 focuses on six major judges who were both heroic and deeply flawed. Chapter 17 recorded a key transition point. In the following five chapters, the author would describe the tragic results of this relentless sin cycle. Through blatant idolatry and violent wars, we learn just how far Israel had fallen.

Judges 17 provides one specific example through “a man named Micah” (v. 1). His name means “Who is like Yahweh?”—although his actions were far from godly. Micah confessed to his mother that he had stolen her eleven hundred shekels of silver (v. 2). Micah’s mother uttered a curse on the thief, and this motivated Micah to return the goods. Oddly, her response to his confession was a blessing from the Lord, but their resulting actions did not honor Him. She commissioned an idol to be designed. Micah erected a shrine in his home, and he installed his own son (not a Levite) to be the priest. Both mother and son blatantly disregarded the Law, and their list of sins multiplied. This story ends with a key observation about life in the days of Ruth: “In those days Israel had no king; everyone did as they saw fit” (v. 6).

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Many of us have experienced a season of “cumulative grief.” When one loss—of a loved one, a job, our health, our security—follows closely on the heels of another loss, the emotional burden is compounded, making it harder to heal.

In Ruth 1:3–5, we read about Naomi’s painful season of loss upon loss. Some commentators have called her the “female Job.” She lost the security of basic provisions and then her home in Bethlehem. She was living in a foreign, unfriendly land. Then she lost her husband—her partner and provider (v. 3).

This tragedy was only eased by the care of her two sons (v. 3) who married Moabite women, providing hope for a new generation (v. 4). Sadly, however, Mahlon and Kilion’s ten-year marriages to Orpah and Ruth were both marked by infertility before both sons also died (v. 5).

At the end of verse 5, the author returns to Naomi who “was left without her two sons and her husband.” We feel her isolation and loneliness. While the author delivers these details in a direct, staccato fashion, the original audience would have understood the devastating implications of Naomi’s situation.

She faced the harsh reality of living her aged years alone. She had lost the provision and protection of her husband and then her sons— perhaps the worst fate for an Israelite woman. There were not even any grandchildren to bring her joy. On top of that, the family of Elimelech faced annihilation. Ancient Israelite culture placed a high value on family lineage, so the loss of a family from existence was a great tragedy. Every good story hinges on a central dramatic question. So, we ask ourselves: Will Naomi be redeemed?

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The Old Testament book of Ruth reads almost like a play. It has well-crafted dramatic dialogue, compelling characters, and rich imagery. While the story may be familiar to you, during this study we will move slowly through the text, taking time to notice every detail and savor each splendid truth.

As the curtain rises, the unknown author of the book gives some background: “In the days when the judges ruled” (v. 1). His original audience lived during the time of the kings—a more stable and prosperous age. But for them, this opening sentence would have brought to mind the moral and spiritual depravity, which had prevailed in that previous age. The love story of Ruth and Boaz will stand in dramatic relief against the chaotic backdrop.

Next, the author sets the stage by giving us the inciting incident—“there was a famine in the land.” This famine was possibly a punishment for Israel’s disobedience and idolatry. Deuteronomy 28, verse 48 lists “hunger” as one curse God may bring if His people worship other gods.

Then, we are introduced to key characters, including “a man from Bethlehem in Judah,…his wife and two sons” (v. 1). Ironically, the name Bethlehem means “house of bread,” but when there was no longer any bread available, the family had to act. They traveled to Moab to “live for a while” (v. 1). The journey was 50 miles, which would have taken them 7–10 days, a relatively short, but nonetheless dangerous, trip. More concerning was the fact that Moab was an enemy of Israel. Moving to Moab was an unusual, even dangerous decision, no doubt influenced by a desperate situation. In verse 2, the family members are named. It’s important to note that Elimelek means “my god is king,” and Naomi means “beautiful, pleasant, and good.” They were Ephrathites, which will later become deeply significant. No detail is wasted.

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