Albert Barnes Commentary Ruth 1
Albert Barnes Commentary
Ruth 1
Albert Barnes Commentary
Ruth 1
"And it came to pass in the days when the judges judged, that there was a famine in the land. And a certain man of Bethlehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons." — Ruth 1:1 (ASV)
In the days when the Judges ruled — “Judged.” This note of time, like that in Ruth 4:7, Judges 18:1, and Judges 17:6, indicates that this Book was written after the rule of the judges had ceased. The genealogy (Ruth 4:17–22) points to the time of David as the earliest when the Book of Ruth could have been written.
A famine — Caused probably by one of the hostile invasions recorded in the Book of Judges. Most of the Jewish commentators, from the mention of Bethlehem and the resemblance of the names Boaz and Ibzan, refer this history to the judge Ibzan (Judges 12:8), but without probability.
The country of Moab — Here, and in Ruth 1:2, Ruth 1:22, and Ruth 4:3, literally, “the field” or “fields.” As the same word is elsewhere used of the territory of Moab, of the Amalekites, of Edom, and of the Philistines, it would seem to be a term pointedly used with reference to a foreign country, not the country of the speaker or writer, and to have been specially applied to Moab.
"And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelt there about ten years." — Ruth 1:4 (ASV)
Marriages of Israelites with women of Ammon or Moab are nowhere in the Law expressly forbidden, as were marriages with the women of Canaan (Deuteronomy 7:1–3). In the days of Nehemiah the special law (Deuteronomy 23:3–6) was interpreted as forbidding them, and as excluding the children of such marriages from the congregation of Israel (Nehemiah 13:1–3). Probably the marriages of Mahlon and Chilion would be justified by necessity, living as they were in a foreign land. Ruth was the wife of the older brother, Mahlon (Ruth 4:10).
"And Naomi said unto her two daughters-in-law, Go, return each of you to her mother`s house: Jehovah deal kindly with you, as ye have dealt with the dead, and with me." — Ruth 1:8 (ASV)
Accompanying their mother-in-law to the borders of their own land would probably be an act of Eastern courtesy. Naomi with no less courtesy presses them to return. The mention of the mother’s house, which the separation of the women’s house or tent from that of the men facilitates, is natural in her mouth, and has more tenderness in it than father’s house would have had; it does not imply the death of their fathers (Ruth 2:11).
"And Naomi said, Turn again, my daughters: why will ye go with me? have I yet sons in my womb, that they may be your husbands? Turn again, my daughters, go your way; for I am too old to have a husband. If I should say, I have hope, if I should even have a husband to-night, and should also bear sons; would ye therefore tarry till they were grown? would ye therefore stay from having husbands? nay, my daughters, for it grieveth me much for your sakes, for the hand of Jehovah is gone forth against me." — Ruth 1:11-13 (ASV)
See marginal references and notes. The Levirate law probably existed among the Moabites, and in Israel extended beyond the brother in the strict sense, and applied to the nearest relations, since Boaz was only the kinsman of Elimelech (Ruth 3:12).
"And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law, but Ruth clave unto her." — Ruth 1:14 (ASV)
The kiss at parting, as well as at meeting, is the customary friendly and respectful salutation in the East. The difference between mere kindness of manner and self-sacrificing love is most vividly depicted in the words and conduct of the two women. Ruth’s determination is steadfast to cast in her lot with the people of the Lord (compare the marginal references and Matthew 15:22-28).
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