Being Born Anew - Thoughts on John 3:1-21

When we read that Nicodemus came to Jesus at “night”, this means more than just this visit being late in the day after the son went down. Imbedded in John’s gospel are a lot of recurring themes and images that help reveal the text’s meaning. One of these themes or images is that of “night”. “Night” (or “darkness”) is used as a metaphor for ‘the absence of God’; whereas “light” of course is used to symbolise the opposite – ‘the presence of God’.

So that when we read that Nicodemus “came by night”, this indicates that Nicodemus came with a lack of understanding; and although he may have been attracted to Jesus because of the impact of him having turned plain water into the best vintage of wine at a recent wedding celebration, Nicodemus hadn’t yet fully accepted or embraced the truth of who Jesus really was. Nicodemus was still ‘in the dark’, and thus came to Jesus “by night”.

[Historically speaking, Nicodemus could have visited Jesus at night because of the fear of being discovered by his Pharisee buddies, but this in itself is also an indication of the ‘darkness’ (ie. lack of insight) that Jesus had to address.]

Nicodemus had an appreciation of Jesus as a wise teacher (with a remarkable God–given gift toward the miraculous), but Jesus was able to interpret that Nicodemus
was on an intellectual pursuit, rather than a search for faith. So Jesus very abruptly changed the tack of the conversation to make the very challenging assertion that: "No one can see the kingdom of God without being born from above".

That is to say, no one can really participate in the purposes of God without having
a new and fresh experience of birth.

[Note also that Jesus’ words in verse 3 and verse 5 are preceded by: "Very truly, I
tell you"; and when we hear this we should be sure to take notice!]

Now, to someone who had never heard of such a concept before, this would no doubt be quite confusing, and so we hear Nicodemus ask: "How can anyone be born after having grown old?" Or, ‘isn’t it a scientific fact that you can only be born into this world once’?

[This reminds us of how difficult it can be for some people to hear our testimony
and understand concepts that they’ve never encountered before. That’s why the development of relationships is so vital to our ability to witness for Jesus – so we
can live out our faith, rather than relying on difficult concepts and inaccessible terminology.]

Anyway, Jesus would now have to lift Nicodemus’ thoughts beyond scientific understanding, to the higher order issues of spirituality. To participate in God’s purposes – to be a member of the ‘kingdom of God’ – means more than just having a natural birth and being a human being; it also means having another sort of birth … this time through an experience of God’s spirit engaging our human spirit.

No one is exempt from the need for such a ‘rebirth’ or to be “born from above”. Not
a high-ranking Jewish religious leader like Nicodemus, not the queen of England or the prime minister of Australia. Not any of our heroes in music, film or sport. Not any of our neighbours, friends or family members, nor any one of us here today! Everyone needs to come to that place where they lay their lives open to the Spirit of God – so that the Divine can break into the human.

To be born ‘in the flesh’ – to be born ‘as a physical baby’ is that process of transformation from dependence on our mother’s womb into the sphere of the world environment. To have this transformational encounter with God’s Spirit at some later time, is this dynamic referred as being “born from above” (which is probably the best way of translating here, because it incorporates that this new birth experience is centred in God). However it is also translated “born anew” and “born again”.

It is clear that this incidence of being “born from above” is all about a fresh start. Human beings with their God-given freewill are susceptible to the pressures and temptations in life. Then, a person can be faced with their mistakes, failures, disappointments, frustrations and feelings of hopelessness, all deriving from their separation from God. But here is an opportunity of changing what has become, up until this point, a daily experience of defeat.

This can’t be fixed by itself, or even by human effort, only by the Spirit of God’s intervention. By accepting Jesus as Son of God and Saviour in our lives, we have the opportunity through God’s Spirit to become a new creation (or at the very least, commence the process of being re-created). This doesn’t replace our first physical birth, but rather accepts our former selves as they are, and starts to put back
together what has been broken.

The “Son of Man” – Jesus – is where the earthly and heavenly meet – the connecting point between the human and the Divine. Jesus – the “Word of God” (who was with God and was God) – came to earth as a human baby, to draw all people into the company of heaven. Jesus would not going to implement this plan of reconciliation from afar, but rather identify with us personally in the context of where we live – Jesus took up residence with us!

To complete this mission, before returning to Father God, Jesus would die on a cross (to rescue people from their sin) and rise again (to show that death has no power over God). It will be a belief in and identification with this saving activity that brings people into the state of “eternal life”. Those that accept that Jesus has made this graceful, loving sacrifice for them and commit themselves to the ways of God will enter “eternal life”.

This all came to be because God loves us so much (v.16a); even when we feel totally unloved by those around us, we can rest assured that God loves us. St. Augustine wrote that: "God loves each of one of us as if there was only one of us to love".

“Eternal life”, of course, does not just refer to what happens after we physically die, but most importantly refers to living the life of heaven here on earth from the point in time that we commit to Jesus! “Eternal life” refers to the quality and integrity of life in the salvation experience of the here and now!! “Eternal life” is authentic existence; life as God intended it to be – meaningful, purposeful, significant, spiritually alive, satisfying. If this is not how you feel about your ‘life’, then this means you need to do something about this – today – to turn ‘life’ into “eternal life”!

“Eternal life” also develops and deepens, until God becomes our very environment – reliving Jesus’ life through our daily walk! [Does that sound hard or unachievable? I’ll return to this next month, under the sermon title – “Running on Empty”.]

Similarly to the this-worldly understanding of “eternal life”, to “perish”, does not only refer to spiritual death or being lost eternally, it also refers to the wastage of life in the here and now. Those who choose to leave their trials and traumas, guilt and shame, unaddressed and unresolved by God’s gift of grace, have indeed “condemned” themselves to a difficult, diminished, and sometimes futile experience of life. This state will never be ultimately appeased by money, possessions or status – only by receiving the grace of God through Jesus.

Indeed many, despite the presence of the light of Jesus in the world, have preferred their own agendas in life, and remained in their negative and destructive behaviour patterns. And a lot of this destructive behaviour is lived out in the dark hours, rather than in the light of day – for the light will tend to expose its futility (at one end of the spectrum) and its evilness (at the other end of the spectrum). Whilst we may feel powerless about this, we have to remember that we have become light-bearers, and we should not restrain the light of Jesus shining through us.

People in darkness can be attracted toward the light, and once in the exposure of light, they can truly see themselves for who they are (or how their behaviour has made them appear). Then they have the chance to enter the process of transformation – by accepting Jesus and thus encountering the Holy Spirit.

As we followers of Jesus continue to seek to live in the light, various cracks (and roughness around the edges) will obviously appear. Fortunately though, our ongoing relationship with God will fill those cracks (and soften those rough edges) – if remain open to this sort of positive change.

Boaz the "Relative-Redeemer" - Comments on Ruth 3&4

Recalling Chapter 1 >

Following ten years in Moab, Naomi returned to Judah with her Moabite daughter-in-law Ruth – both of these women being poor widows. Ruth had “clung” to Naomi, and sought to make a new life for herself in Naomi’s native land under Naomi’s God. God had indeed been preparing Ruth (from a long time earlier) to fulfil a significant role in God’s future plans for His people.

And recalling Chapter 2 >

It was then the highly-respected landowner Boaz who responded to the many kindnesses he had heard that Ruth had expressed to Naomi. When Ruth needed to “glean” grain for herself and Naomi, Boaz showed tremendous personal interest in Ruth, ensuring that she was protected in his field, and that she well and truly got enough food for her needs. When (the mother-in-law) Naomi found out that it was Boaz – the close relative of her late husband – that had shown so much kindness to Ruth, Naomi recognised the great opportunity; not only this, but also how God had answered her deepest prayers. Not only would Ruth require a good husband if she was to move beyond poverty, find security and bear children, finding such a close relative who could act as ‘kinsman-redeemer’ would at the same time perpetuate Naomi’s late son’s and late husband’s name within their culture, community and nation.

Recalling the beginning of Chapter 3 >

Naomi, believing this to be the right course of action, would now encourage Ruth to take steps toward offering herself in marriage to Boaz. We can see that Ruth trusted Naomi completely, and possibly also was responding to her own growing affection for Boaz. Naomi sent Ruth to where Boaz would be “winnowing” grain, with instructions to wait until he had finished eating & drinking, and then after Boaz has laid down to rest – to uncover his feet and lay down there.

Boaz – the ‘relative-redeemer’

We read in 3:8 that at midnight Boaz woke up startled (some suggesting that this was because he had cold feet) finding a woman lying there. Ruth was quick to identify herself, and say the words that would clearly indicate her offer of marriage to Boaz (at the same time alluding to Boaz’s responsibilities as next-of-kin). Given the warmth of how Boaz felt about Ruth, Boaz may well have wished for the possibility of such a relationship, however may have felt that he was too old and not an attractive enough prospect for Ruth. But Ruth had come at the very least to respect Boaz highly, and perhaps was forming even stronger feelings; but essentially understood that this was the way forward in perpetuating the line of Elimelech and Mahlon.

The phrase (in verse 9b) “spread your cloak over your servant” represented a request for Boaz to take Ruth “under his wings” ie. to take her as his perpetual responsibility. The Hebrew word translated “cloak” here is the same word that was translated “wings” earlier (2:12) when Boaz himself talked about Ruth having come under the “wings” of Judah’s God for protection.

As we read in verse 10, Boaz interpreted this proposal in terms of Ruth making yet another humble sacrifice on behalf of Naomi’s family. She could have gone after a younger man with the prospect of a longer marriage and more children, yet she had opted to honour Naomi and her God and pursue a marriage with Boaz. Boaz, with feelings of great joy, saw such a marriage as in no way inconvenient, and wanted to immediately agree to this proposal, however he knew of a closer male relative who would need to be consulted. So no doubt with mixed feelings, Boaz would do what was right under the law, and make contact with this other guy.

[We don’t know if Naomi was perhaps unaware of this closer relative, or perhaps she definitely wanted to bypass this person in favour of Boaz. We have definite hints about this: in 2:1 it was Boaz who was in the mind of the storyteller (and therefore probably in Naomi’s mind from the beginning), and also Naomi herself identifies Boaz in 2:20 as “one of our nearest kin”. At any rate, it was now to be Boaz who would do the negotiations with this closer relative (rather than Naomi).]

In verses 13-14, we see that Boaz, as he wasn’t the closest relative, and possibly not in the position to perform the role being asked of him, wanted to protect Ruth’s dignity and reputation, by not exposing her to ridicule through it becoming known that she spent the night {albeit probably innocently} in Boaz’s presence.

[[The basic cultural custom operating here is for the brother of a deceased man to conceive a child with his brother’s widow to perpetuate his brother’s name and give him an heir. For instance, if Elimelech died, and Boaz was his brother, then Boaz should marry Naomi and bear a child with her to perpetuate the line of Elimelech. However, of course Naomi was in Moab at the time, and now she was past childbearing age. So as this custom is followed more flexibly, it is another widow … Ruth in view, with the need to perpetuate the line of her dead husband Mahlon – that passes before what could be a complex hierarchy of close relatives … brothers, then uncles, then male cousins. And, in a way, a marriage and children between Ruth and Boaz will still perpetuate the line of Elimelech by producing heirs for Ruth’s first husband and Elimelech’ son … Mahlon. So whereas Ruth could have solved her personal security issues by marrying any eligible bloke, the only way for Elimelech and Naomi’s family line to be extended would be through Ruth marrying Elimelech’s next-of-kin and providing a male heir. Another part of the kinsman-redeemer’s responsibility would be to buy back any land that had to be sold off out of the immediate family due to a period of poverty. In our culture, land that is sold … absolutely becomes the property of the buyer; however for the Israelite, only God could really own land – and the family given the privilege of some land by God, could never be permanently relieved of it. Land could be ‘sold off’ in a sense, so another could farm it, only as long as it took for the ‘kinsman-redeemer’ to buy it back (or if that couldn’t happen, for the 50-year “Year of Jubilee” to arrive.]]

So now Boaz connected up with this ‘closer relative’ at the town gate – which tended to be the centre point of community life, and gathered together ten of the town elders to be witnesses to what really amounted to legal proceedings. As decisions tended not to be written down, the memories of trustworthy people were relied upon to testify to such agreements as would be made here.

Boaz was able to put aside his own desires and speak rationally to this other man (calling him “friend”) – laying out the situation honestly.

There was land belonging to the deceased Elimelech that Naomi would be forced to sell, allowing another to work that land and profit from it, until it could be bought back by someone connected to the family of Elimelech. As Boaz was in the position to take responsibility for redeeming this land now, there is little reason for it to leave the family’s hands at all. However the first right of redemption laid with this ‘closer relative’, and this one was quite willing to act as such, being able then to work the land himself.

However, as Boaz now points out (maybe with some degree of desperation within him), there is a bit of a package deal involved. To fully act on behalf of the family of Elimelech, any ‘kinsman-redeemer’ would also have to provide for an heir of Elimelech, in this case because of Naomi’s advanced age, by marrying the wife of Elimelech’s deceased son … Ruth. Because of this added responsibility (and potential cost), this ‘closer relative’ passed, and the role of ‘kinsman-redeemer’ happily moved on to Boaz. {This was perhaps because this ‘closer relative’ just could not financially afford such a proposition as he would also be responsible for supporting Naomi. Perhaps even his unwillingness was due to Ruth’s Moabite ancestry.} Of course, Boaz’s stated enthusiastic readiness to takeover this role (4:4b), made it much easier for the other relative to pass!

Now, without doubt, according to Naomi, and to God, this is how it was all meant to work out. One senses that there may have been some small manipulation going on in the way that Boaz presented all this to that ‘closer relative’ … in a light which would make him more likely to refuse – making it seem as complicated as possible; but this adds to the romanticism of Boaz chasing his destiny with Ruth!

In verses 11-12 of chapter 4, we read of the ready willingness, of not only the
official witnesses, but also “all the people who were at the gate”, to pray a great blessing upon the union of Boaz and Ruth. They would have remarked on the integrity and commitment of Boaz; but were now also ready to acknowledge the worthiness and good character of this Moabite woman Ruth, accepting that she would be fully participating in the building up of the family tree of the Israelite people. The pursuit of integrity does bring its reward > > gaining the respect of the community!

So much so did the community rejoice in this marriage, they were allowed to participate in the naming of the son that was eventually born to Ruth. His name would be Obed (meaning ‘servant’), and he would be the grandfather of (King) David.

That this was just as much about the redeeming of Naomi, as it was about providing for Ruth, is shown by the child being given to Naomi to nurse. The gathered community understand the significance as they speak the words of verse 15. Following the death of her husband and two sons, the whole ten year experience of Moab, and the separation of Orpah from her, Naomi had felt empty and bitter. Now through the process of Ruth’s loving-kindness to her, the hand of God bringing Ruth and Boaz together, the resettling in her home country, and the birth of an heir for her late husband, Naomi has now become full again. “Seven” was considered the number of completeness, and to have “seven sons” was the epitome of all family blessings in Israel, so when it is said that Ruth has been “more to [Naomi] than seven sons”, this brings a climatic acknowledgement of Ruth’s selfless devotion and extraordinary
faithfulness that has produced such a staggering turnabout in Naomi’s sense of well-being.

Jesus – the ‘redeemer’

This story has been told and written down and retold to prepare us for the greatest act of redemption in history. Ruth, Boaz and Obed have brought redemption to Naomi. It will be a descendant of the line of Obed and David, Jesus – that will bring the offer of redemption to all humanity.

We are all a little bit like Naomi. When we, because of all of the complexity and difficulty of living life in this world, feel empty and bitter (or guilty and ashamed), Jesus offers to redeem us. Jesus, in a once-for-all sacrificial act, buys back what was sold off to other interests or lost seemingly beyond hope, and brings such a life back to the heart of Creator God. Like Naomi, our redemption comes through someone else’s faithfulness to us.

Just as land could be lost due to poverty, life can be lost through poverty of spirit. Yet Jesus provides a way to experience life enriched again, as we reconnect with our loving Father God (from whom we strayed).

God has shown Himself to be a God of redemption, with the desire and the power to redeem all who have previously been sold off to other pursuits. And we can be assured that God never forgets his saving purposes. Jesus has paid the price of redeeming us from our spiritual death (suffered as we have taken the road of self-interest), and also saving us from a physical death with no hope beyond.

Ruth Meets Boaz - Comments on Ruth Chapters 2-3

Following her ten years in Moab, Naomi had now returned to Judah with her Moabite daughter-in-law Ruth. Despite many attempts by Naomi to convince Ruth to stay behind in her own country, Ruth “clung” to Naomi, and sought to make a new life for herself in Naomi’s native land under Naomi’s God.

We said last week that it seemed clear, that God had been preparing Ruth in such a way as to be able to fulfil an important role in Naomi’s future and in the future of her new adopted country. More to the point, Ruth would be part of the lineage that would track from Abraham to David, and then of course on to Jesus.

Verse 1 of chapter 2, tantalises us about the possibility of a man being available
for Ruth – a relative of Naomi’s late husband by the name of Boaz. But the text quickly moves on to the need for Ruth to be going out into the fields to try to gain food for the impoverished Naomi and herself. As we saw in chapter 1, Ruth was by no means going to be a burden to Naomi, quite the opposite.

It was indeed providential that Naomi and Ruth arrived in Judah at the beginning of harvest-time.

Ruth was going out to “glean among the ears of grain”. There would have been one very large field, divided into areas belonging to particular owners. In these areas the owner’s employees would either be cutting the sheaves with hand sickles or following behind bundling them. Now, Israelite landowners were supposed to leave the standing grain at the edges of their field, as well as the grains that were accidentally missed during harvesting, to be collected and utilised by the poor, the widows and the resident aliens who had no land of their own to cultivate. So the practice was for these poor people to follow behind the workers, and to collect for themselves what was left behind.

One would imagine though that Ruth would have been somewhat apprehensive as she sought acceptance and started her “gleaning” amongst strange people in a foreign land, where her understanding of the customs was limited and the level of reception she would receive was unpredictable.

“As it happened”!!! (v.3b) How do we interpret these words?

In some fields the poor could be treated quite badly because of their vulnerable
state. They may be denied access to the grain left behind, or verbally taunted, or worse … the women could be molested.

But, “as it happened”, Ruth had come upon the field belonging to Boaz, and we can easily see that Boaz was a ‘good’ man. Boaz had been described (in verse 1) as a “prominent rich” man – however the Hebrew word used here also suggests he was ‘highly respected’, a ‘solid citizen’ – a man of integrity. When (just at the right time) Boaz arrived at his field from his home in town, he demonstrated the goodwill he had towards his workers and the goodwill that was returned to him (refer v.4b).

Boaz showed immediate interest in this woman who he hadn’t seen before. The foreman then tells Boaz that this is the Moabite woman who came back to Judah with Naomi, and that she had asked to “glean” in this field. [It’s interesting that although the poor were supposed to have free access to the leftovers, Ruth felt compelled to ask for permission before she “gleaned”, indicating some level of reticence by some field owners to allow this – hostile landowners could have found ways of making such “gleaning” difficult for the friendless. However, in this field, it is clear that Boaz’s compassionate attitude had passed down to those he’d left in charge! No-one was grumbling about Ruth’s presence nor interfering with her.] Now, Ruth was proving, by working so hard, that she was seriously seeking to provide for herself and Naomi.

Whereas Boaz, in addressing Ruth as “my daughter” (v.8), may acknowledge the age difference between the two of them, this also begins to introduce an understanding of Boaz being related to Ruth (through her marriage to Elimelech’s son) and therefore having a level of responsibility for her well-being. Boaz offers Ruth the advice not to go off “gleaning” in the adjoining fields (where she may not be treated as well), and grants Ruth the special privilege of collecting grain close-up behind Boaz’s own workers, thus getting in first ahead of other “gleaners”.

Boaz lets Ruth know that he has put out special protection orders around her, and
that she even has the right to drink the water that the male employees have taken much trouble in drawing from the village well for their own use through the heat of the day (meaning that Ruth didn’t have to go to the trouble of drawing her own water and thus losing time in “gleaning” her grain). Boaz is a hero!!

Ruth, although being thoroughly grateful (shown in her humble attitude), still
wonders why she is receiving such favoured treatment (refer v.10), considering as a foreigner she cannot even rank with Boaz’s hired servants. Boaz responds that he has heard what Ruth has sacrificed for her mother-in-law (referring back to 2:1 – one would be tempted to think that it was Naomi herself that had made quite sure that Boaz was well and truly aware of Ruth’s loving-kindness towards her).

Boaz, in the magnificent words of verse 12, wishes upon Ruth the full blessings of Judah’s God, and quietly commits to doing whatever he personally can to bring about such a reward. [To be under God’s “wings” is to draw on the analogy of a bird protecting her young under her wings – or perhaps in this case, a tiny bird in need snuggling under the wings of a foster-mother.]

As the story progresses (v.14-17), Boaz invites Ruth to share in a meal alongside his workers, and also provides extra so that she’ll have some to take back home to Naomi. Boaz then instructs his workers to allow Ruth to collect grain amongst the standing sheaves; not only this, but these workers are actually instructed to deliberately drop and leave behind grain for Ruth to pick up (and that this can continue right through until the harvest has been completed)! At the same time as being able to keep her dignity intact, Ruth was now being treated more like a favoured member of Boaz’s household.

Of course when Ruth returned home (v.19), Naomi noticed the huge amount of grain that had been “gleaned”, and understandably asked the question as to how this had happened! Just imagine Naomi’s reaction when Ruth said that she had been working in Boaz’s field!

Naomi speaks words of blessing toward Boaz, as her greatest hopes and prayers seem to be coming to fruition – Boaz seems to be prepared to take on the responsibility of Ruth and bear consideration toward Naomi’s dead son. These compassionate actions of Boaz are drawing Naomi out of her desolation and despair toward great hope for the future. Maybe God has not totally turned against her after all! Maybe she will allow people to call her Naomi (“pleasant”) again – instead of “bitter Mara”. Maybe she won’t feel so empty for much longer!

Naomi then informs Ruth about Boaz being related to them, laying the groundwork for what will follow. It may be that Boaz will be willing to act as the ‘kinsman-redeemer’ for Ruth ie. to take the role of the (non-existent) brother of Ruth’s dead husband in providing an heir (which from Naomi’s perspective will carry on the line of her late husband Elimelech).

Where Naomi says to Ruth that she needed to seek some security for Ruth (3:1), this is code for arranging a suitable marriage for her – Naomi here fulfilling the parental role on behalf of Ruth’s best interests. After the busyness of the harvest
was over, was a going to be a good time to make a move. Naomi knew where Boaz could be pinned down – out winnowing ie. tossing grain into the air with a fork so that the wind blows away the straw and chaff – a process during which it was customary for the owner to spend the night with his grain to protect it from theft. [We men are just putty in women’s hands!!!] Naomi got Ruth to clean and pretty herself up as best she could, to go and meet up with Boaz.

When the time was appropriate, when Boaz had finished eating & drinking, become tired and laid down to rest, Ruth would lay down at his feet. Without any natural cultural understanding of such a practice, Ruth was still able to trust Naomi’s judgement, and accepted that Boaz would properly interpret what this act meant, and that things would turn out as they should.

So, what will happen next?

Anyway, what are some of the lessons we can learn from today’s part of the Ruth story?
• For those who are employers, or managers, or have leadership responsibility with people – the way we treat people has a direct correlation to how these people feel about their task, a connection to the quality of outcomes that are produced, and contributes to how they will feel about their leader in return. The manager leader is also responsible for setting the example as to how co-workers will interact, and how they will treat new people, or how they will react to people who are a bit different in appearance, beliefs and behaviour. Boaz clearly treated his workers well, as they responded warmly to him, and easily cooperated with his special requests regarding Ruth.
• Kindness will always bring about better outcomes than would otherwise be the case. Naomi showed love to Orpah and Ruth in wanting to originally keep them close to her following the death of each of their husbands. Ruth demonstrated loving-kindness to Naomi in “clinging” to her, despite the option of rejoining her own Moabite family – and this at some sacrifice considering Naomi’s ‘dark’ frame of mind. In hearing of this great kindness by Ruth toward Naomi, Boaz took Ruth under his wing, providing the means of sustenance and protection, which would lead to even greater outcomes. Through learning of Boaz’s kindness, Naomi’s faith in both God and human nature began to be restored. “Practice random acts of kindness.” We may never personally see the results, but we don’t need to – because we trust God to use them.
• Trusting the judgement of others – Naomi showed great trust in Ruth when she suggested going out to the fields to “glean” some food – that Ruth would be able to handle this situation. Ruth showed significant trust in Boaz, that he would be able to deliver the promised protection to alleviate her apprehension. Having been given good reason, Naomi was able to trust Boaz with the future well-being of Ruth. Ruth showed tremendous trust in Naomi’s judgement when it came to ‘cosying’ up to Boaz. Mother-in-law & daughter-in-law had formed a really close relationship such that they could trust each other. Not everyone we meet or even befriend is completely trustworthy, however when we find someone who proves to be really reliable, we should seek to benefit from their experience, and listen to their advice.

The Bond between Naomi and Ruth - Comments on Ruth Chapter 1

Even if it was written at a later date, this story is set around the 12th century (before the time of Christ). Elimelech, his wife Naomi, and sons Mahlon and Chilion, left their home in Bethlehem in Judah, and headed south east (to the other side of the Dead Sea) for the country of Moab (present day Jordan). This was because of the drought and famine in their home country.

Although Moab offered much better agricultural opportunities, this was still a particularly radical move, because Moab was not a particularly favoured country in the minds of Jews. For any Israelite, the very mention of Moab would have brought up very negative thoughts, and thus they were very resistant to any association with them. [Lot’s descendants had intermarried with the existing population there; and many political and military differences followed over the centuries.] Such was their view of their own position, certain Israelites would have considered the people of Moab to even be outside the sphere of God’s interest and care.

Perhaps Elimelech felt differently to this, or perhaps it was a case of desperate times producing a desperate decision. Either way, there would without doubt have been much criticism of such a move into foreign territory; criticism that would have lingered on back home.

But, we should also sense God’s hand being upon this family, and although we won’t understand everything that happens, we can still recognise God’s love and direction for the characters we encounter in this story.

At some stage in their time in Moab, Naomi’s husband Elimelech died. Naomi, with no opportunity yet to return home to Judah, stayed in Moab with her two sons; not only staying, but also seeing her sons both marry Moabite women – whose names were Orpah and Ruth. Tragically though Naomi then lost both her sons, and she was left with just her two daughters-in-law. {Due to the lack of any mention of children, it seems that these marriages were very short, and must have occurred towards the end of the ten years spent in Moab.}

In later reflection, Naomi was not so complimentary about how God had treated her, but here (v.6) she reflects the view that God had blessed His people by breaking the drought and famine back in Judah. Now given what happens at verse 8, it is curious that Naomi starts out taking her daughters-in-law with her (v.7)! Why did she do this?
• Maybe this was natural due to the strong family bonds that had been formed;
• Maybe Naomi really wanted to take both Orpah and Ruth back to Judah, and couldn’t yet bear the thought of separation;
• Clearly Naomi had great affection for her daughters-in-law, which was obviously reciprocated.

Whatever Naomi wanted for herself personally, it is clear that she was heroic here in wanting – more so – the best for her daughters-in-law. They had been kind and caring to her and her sons, and deserved the opportunity to be happy themselves. [And as we can see from the prayerful words expressed in verses 8b-9a (beginning “May the Lord …”), contrary to popular belief, Naomi also felt that Orpah and Ruth could also be blessed by God, even if they stayed in Moab. Yahweh was the only God Naomi knew, and she certainly wanted to attest to her God’s ability to even enhance the well-being of Moabites despite their country’s adherence to their own ‘gods’. Naomi’s God Yahweh would help Orpah and Ruth to find appropriate husbands.]

In the world of the time, marriage was assumed to be the only respectable way for a woman to achieve social and economic security; and this security (through future marriage with Moabite men) is what Naomi desired for Orpah and Ruth. In Judah (or Moab) there were very few jobs for women especially in rural areas. And there would be far less chance of Moabite women finding husbands in Judah, thereby being at risk of living in poverty if they went there.

Here is a woman who could see beyond her own need, and express real concern and love for others. In one way the deep affection she held for her daughters-in-law prompted Naomi to keep them by her side; however in another way that same deep affection compelled Naomi to seek to cut them loose.

However, in such esteem did Orpah and Ruth hold Naomi, that they refused her request and sought to continue to travel with her, albeit into (for them) a foreign land. But Naomi’s mind was made up – these women would need husbands, Naomi pressing this point by stating that she herself was too old to produce husbands for them (through having sons), and even if she could the age disparity would be far too great.

At this point, Orpah, obviously with great regret, complied with Naomi’s wishes and returned to her family home; but Ruth continued to persist with the notion of travelling to Judah with Naomi. Should we be critical of either Orpah or Ruth? Should Orpah have persisted like Ruth did and similarly won Naomi over? Should Ruth have been more obedient and done what she was asked?? I don’t think the text is critical of either one!! It was to be Ruth and Ruth alone, who would accompany Naomi back to Judah – Ruth seeing beyond Naomi’s request to a greater good – this was clearly the way God would have it! It was Ruth’s calling to become part of the life of Naomi’s home country, whilst Orpah was destined to pursue her future in Moab. Orpah, for her part, was submissively obedient – correctly persuaded by the sensible counsel of her loving mother-in-law.

In verse 14, we read that Ruth “clung” to Naomi. This is the same word used in Genesis 2:24 to describe a man leaving his father and mother and clinging to his
wife – the two becoming one flesh. So, despite further exhortations to withdraw,
from Ruth’s perspective the relationship between Ruth and Naomi has become indissolvable.

Naomi had first shown loving-kindness by being willing to release Ruth, Ruth responds with a loving-kindness that cannot desert the desolate Naomi. Ruth was neither legally nor customarily required to remain with the mother of her deceased husband. Thus the declaration of solidarity we read in verses 16-17 represents an act of love and loyalty above and beyond what would ever be expected or considered normal.

This would also be an act of sacrifice and courage. What was involved in Ruth’s promise?
• A commitment to live in a foreign land, with its different culture & religion (never to see home again); a place where she may not be easily accepted;
• A life-long commitment to Naomi – initially sharing in Naomi’s sorrow out of the reality of her own sorrow, probably involving supporting Naomi through periods of depression, and possibly significant care in Naomi’s elderly years;
• A completely unknown future; as opposed to remaining in the safety of Moab, with the probability of a new marriage, comfortable home, and children.

This overwhelming sense of devotion toward her mother-in-law has stirred from deep within Ruth, making it impossible to do anything other than “cling” to Naomi. As Naomi recognises Ruth’s wholehearted determination and depth of feeling within
the context of Naomi’s own need for companionship, the issue is finally decided!

We see Naomi’s distress kicking in at verse 13, the point at which she is seeking to say goodbye to her beloved daughters-in-law (something she really doesn’t want to do), where she interprets what has happened to her:
• with the loss of her husband, sons and now daughters-in-law (who will now become part of other family units in Moab),
• not being able to bear replacement husbands for Orpah and Ruth,
• even the whole ten-year away-from-home Moab experience … in terms of God turning against her.

According to Naomi herself, all this has been “far more bitter” for Naomi than for Orpah and Ruth; for at least Orpah and Ruth have youth on their sides to rebuild
their lives. {However we might ask whether this was a fair comment to young women who had just lost their husbands?}

Naomi’s feelings of desolation persist as she and Ruth arrive in Bethlehem. It’s hard to know exactly what the townsfolk had in mind when they asked “Is this Naomi?”
Did she look dramatically different from 10 years earlier, or were they being more sarcastic regarding her ‘dalliance’ with foreigners.

In any case, all the Israelites in town would have known that the name “Naomi” sounded like the Hebrew word meaning: ‘pleasant’, ‘delightful’. Such was the depth of Naomi’s depression, that she no longer wanted to be known in terms of ‘lovely’ or ‘sweet’, but rather by the name “Mara”, which sounded like the Hebrew word for ‘bitter’!

Naomi goes on to say that “[God] has dealt bitterly (v.20) [and] harshly (v.21b) with [her]”, and speaks about the Lord bringing her back to Bethlehem “empty” (v.21a).

We could perhaps understand the level of Naomi’s grief. However, we might like to ask questions as to whether it was fair to attribute all this heartache to God?? After all, the world has been constantly affected by drought and famine, people die every day, all women get older beyond child-bearing years – these are just the stages that life takes! Naomi had not really returned “empty”, considering the intimate kindness and companionship she had received from Ruth!

However, how Naomi feels is how she feels!! Anyone seeking to help Naomi, especially in terms of her faith, would have to first empathise with her deep sense of loss. One of the clichés often offered to people who are grieving is: ‘[Just] Count your blessings’ – and this advice could have been easily offered to Naomi. However, in her state of mind, Naomi may not have been able to see past her pain, anger and feelings of emptiness. Another of those clichés that might have been offered to Naomi is: ‘Keep your chin up’ – which is difficult for someone who just wants to cry, and scream at the injustice they feel.

People will move through the stages of grief at their own pace. [But like Naomi, we, especially as people of faith, would have to guard against allowing bitterness to get the better of us, as this will certainly compromise God’s ability to bring forth new possibilities for the future!]

We shall try to note any changes in Naomi’s feelings about life as the story progresses.

God has been able to raise up and use a woman by the name of Ruth, who was from an ethnic group that was despised and rejected in Israelite tradition. Ruth’s capacity for extraordinary faithfulness is the instrument that God uses to both touch the life of Naomi and continue the line of descent toward David and then on further to Jesus.

God must have been working in the life of Ruth well in advance of her marriage into Naomi’s family. Then God was able to use Naomi’s example of Godliness and kindness to further prepare Ruth for the great challenges ahead. Ruth may not have had much background in the Hebrew religion, but it is clearly evident that there was a vital goodness rooted within her (and operating through her), and she was now prepared to build an allegiance with the God of Naomi’s people. However, it wasn’t that Ruth had to find God in Israel, because God had already found Ruth in Moab.

We should not limit the possibilities of how Almighty God will work – in the most unexpected of places and people – to bring about His purposes, and to offer blessing to His loved ones and promote re-creation in the world community. We need to be ready to interpret where God raises up a Ruth from out of left field, to become a friend to the desolate, and a vital link between God’s past and God’s future!