1891 244 The Spirit of God does not detain us with many details as to Orpah, but devotes the book to the history of her sister-in-law. Yet, as we may be sure, no injustice is done. Naomi's good account of her is recorded. She fully and gratefully owns her kindness to the dead and the living. As a wife and as a daughter-in-law, in marriage and in widow-hood, Orpah had conducted herself womanly and well. This was her due, and it is a right thing in the sight of God to appreciate and to acknowledge what is loveable in any. What an example of this we have in our blessed Lord Himself (Mark 10:21)! But natural amiability, however sincere, has never brought the will into subjection to God. The flesh is always opposed to the Spirit. Naomi's affliction had quickened her desires after something better than Moab, and she would retrace her steps, and return to the Lord, Who, in His unchanging love, had again given His people bread. This tested Orpah. Her heart was in Moab, and she could go along with Naomi there; but let Naomi's heart be set on God, His people, and His dwelling-place, and her real condition is disclosed. She broke the link with all she seemed to love, and went back to her people and her gods; yet, kind as ever, with the tenderest expressions of affection at parting. Self, however unsuspected, gained the victory. It was thus with the rich ruler, though he sorrowed over it; for the people of the world, however amiable, never rise above the principles of the world, though the people of God may sink woefully below the principles of God.
This was true of Naomi at first. She was, as we know, full of complaint as to her lot, and tried to dissuade her daughters-in-law from sharing it. They would have better prospects, she urged, in Moab than with her. In Canaan, and among her people, they would be but strangers, and she had no more sons to restore the link which death had broken. Why should they go?
Dangerous doctrine, perilous ministry this! In it the soul is made of no account, eternity is forgotten, and God, His goodness and His grace, are wholly left out. Alas! it suited Orpah well, but was it not her ruin? How many a conviction of sin has been stifled, how often has an awakened conscience been overcome; how many a young heart has been deceived and turned aside by Christian parents through the hope of some worldly advantage for their children; "Putting their sons and even their daughters into the lion's mouth," as William Jay (of Bath) said, "yet praying God that he may not devour them."
Ruth, with singular firmness and decision, refused her mother's counsel. She looked not on her destitution, but on the Lord and His people to whom she was going. Her heart's desires were there, and her lips confessed in beautiful terms her resolve (Ruth 1:16-17). It was the happy decision of faith, and God blessed her. He led her on, and finally revealed His purposes of grace in the unlooked-for blessings of redemption, made hers, though a Moabitess, by His will and by the faithfulness and love of Boaz.
And here we may be permitted to call attention to a way in which the word redemption is used in scripture, that we may the better understand the practical teaching of this book. In Isaiah 29:22 we read: "Thus saith the Lord Who redeemed Abraham." The undoubted meaning here is, "Who separated Abraham." The context and Gen. 12:1 prove it, and so the Septuagint translates it. Again, when the Lord God would in a public way own His people in Egypt, before they were delivered from it, He said to Pharaoh, "I will put a redemption [translated "a division"] between My people and thy people" — and this He in grace did (read Ex. 8:22-23, margin). This primary meaning it is important to seize; for, since the entrance of sin into the world there is no return to God save on the ground of redemption, and it is a return. This is seen from Abel onward. Of course, separation is not the only or the chief meaning of the word. Its more frequent use is to express rescue, or deliverance, because of a price paid in satisfaction — the ransom.
This digression, though unnecessary perhaps for most, will not be without profit if it recall this practical truth, that, while unspeakable blessings flow from redemption, the separation or division that God puts between the redeemed and the world is all-important. In the case of Christians, the prayer of the Lord Jesus in John 17 should be decisive as to this.
Ruth thus had a right judgment of Moab from the first. There was no thought in her mind of making the best of both worlds. She chose rather to suffer affliction with the people of God, and manifested, not only the firmness but the patience of faith, in toiling as a gleaner for daily support. It is here she meets with Boaz; and from that moment the whole interest of the story turns upon him. But he is only a typical person. We must study the four Gospels to learn the surpassing grace and glory of the great Antitype. This narrative testifies of Him (John 5:39).
The exceeding tenderness and kindness of this mighty man of wealth from Bethlehem shine out in all his words and ways to the poor Moabitish woman. His whole attention is concentrated upon her, and his unqualified grace goes "to her heart", as she says (chap. 2:13, margin). … Yet she presumes not on his goodness. There is no familiarity, no license in word or way. He has, in grace, come down to her; but this only leads her to exalt him and humble herself. She bows to the ground before him, and owns her unworthiness. She is "a stranger and not like his handmaidens", yet she accepts with meekness and wondering admiration all he does for her and all he bestows: a worthy sister of many in the Gospels. Has this no voice for those who make the name, the precious name of Jesus, as common as a street song? Or, still worse, dare to subject the sacred mysteries of His Person to their unhallowed scrutiny? Even in the dim light of a type they might learn to be more reverential.
But there are further discoveries to be made as to Boaz. It is clear from Ex. 17:14 - 24:3-7 and Deut. 31:24-26, that before this time the laws and ordinances of the Lord given to Moses were written by him. This we know on the infallible authority of Jesus Christ Himself. (John 5:46-47). When Naomi was away from the debasing influences of Moab and heard of Boaz, she remembered these ordinances. Lev. 25 and Deut. 25 assured her that the Lord God, in His mercy and wisdom, has provided for their case. Boaz was the "goel", the kinsman spoken of in those ordinances, and Naomi at once uses them to instruct Ruth to make the claim on him which the word of God gave her the warrant to make. That is (and note it well), she, a simple woman, needed nothing beyond the written word of God to put before this poor Moabitess in her distress; and that word alone gave to Ruth divine authority and sanction to do as she did — to go at once, to lie at his feet, and to claim himself as her redeemer, and with himself all the results of redeeming love and power. It was an exceedingly high and bold claim, but, by the revealed will of God, a righteous and a holy one. It is a glorious truth! There was no intermedium. She went herself. There was no roundabout way, as good John Bunyan describes in his "Pilgrim's Progress". She went at once — and Boaz did all: she had but to "sit still". Her conduct, of course, has been sharply criticised, as was that of the woman in Luke 7:36-50; but the Lord defended and blessed them both, as He will all who imitate their faith.
Redemption accomplished, "the deep things of God" can be disclosed. Ruth, no longer a destitute gleaner in the harvest field, no longer "the wife of the dead", but purchased by Boaz to be his wife, can survey, as her own, all that he has redeemed, yea, all his wealth; and know that her former links with Moab and with death have ceased for ever. She is one with the living one in whom is strength.* Introduced thus into the royal line, she becomes the mother of Obed, who in due time begat Jesse, and Jesse begat David, of whose seed, according to the flesh is Jesus, Emmanuel, Heir of all things. Thus the purposes of God are accomplished. The tiny rivulet of grace, traced in this story, opens out into this boundless ocean of eternal glory. Who but the living God could cause it to rise in such a place as "Moab? Yet there His work began in this poor widow. These things may lie a little beyond the range of the thoughts of some Christians; but let them prayerfully study; such scriptures as 2 Cor. 11:2; 1 Cor. 6:17; Eph. 5:23–32; Rev. 19:7-9, Rev. 21:9, etc., and by God's grace their thoughts will be enlarged.
[*The names in this book have been thus translated: Elimelech (my God King), Naomi (my pleasure), Ruth (satisfied), Boaz (in him strength), Obed (servant). They are very suggestive.]
If thus far we have been enabled to trace the broad outline of the picture, there are yet many minute and delicate touches which the spiritual affections in each believer will discover. None can read the Bible for another. A great end is gained if a busy mind, calmed by the Holy Spirit, is drawn to search it, and to find in personal application how great is the reward (Ps. 19:10-11). W. B.