READINGS IN THE BOOK OF RUTH
[p. 353] READINGS IN THE BOOK OF RUTH
The opening verses of this book indicate a dark day in Israel; “the judges ruled” but “there was a famine in the land”. At the end of the book of Judges we are told that, “there was no king in Israel; every man did that which was right in his own eyes”, Judges 21:25. Elimelech signifies that God is King; and yet, alas! he did what was right in his own eyes; he went to Moab. Elimelech’s name signified the ground Israel had taken; they had professed that God only was their Ruler, and yet each was doing what was right in his own eyes. Elimelech maintained, as it were, the outward profession, and yet pursued his own way in going into Moab. In the present condition of Christendom there is a strong analogy to this. Many maintain an outward recognition of God and of Christ and yet pursue the bent of their own wills. This indeed marks the general profession of christianity; and there are numbers of true believers who, like Elimelech, are governed by circumstances instead of divine principles, and so get into false positions. Elimelech took his family to Moab, and Moab is the world of pride. “We have heard of the pride of Moab; he is very proud”, Isaiah 16:6.
The circumstances in which Elimelech and his wife and sons were found afford an opportunity for the Spirit of God to show how the believer is recovered through affection. It has special application to our day. As said already, there is much outward profession, but souls are moving according to their own wills; and the Lord is waiting to effect recovery. The end reached, as we shall see more fully, is that there is a marital relation formed, and God secures [p. 354] His portion in Obed. Obed signifies worshipper, or servant. From Obed sprang David, the king.
Elimelech being the husband of Naomi, he represents the side of responsibility, while Naomi is a figure of the nation viewed as that in which the light of God was. She was in the failure with her husband, but as far as her words go she had the mind of God; she had right understanding. Ruth became attached to her with more than natural attachment, and through her love for Naomi she comes into touch with Boaz and becomes his wife.
Naomi prefigures a true believer: she accepts the consequences of departure as from God. This is unmistakable evidence of recovery. She says, “call me Mara: for the Almighty hath dealt very bitterly with me”. The hand of the Lord had gone out against her, and she was humbled and in bitterness. But this result of God’s dealings with us is the sure prelude to immediate and lasting blessing. Naomi signifies pleasant. The christian is pleasant in God’s eyes, but as reaping the bitter fruits of unbelief he is not conscious of this. Mara is now appropriate. Elimelech and Naomi had a good excuse for going into Moab, for there was a famine in Canaan, but unbelief underlay their movement, for if God were King, as they professed, He would take care of them. Death overtakes Elimelech, Mahlon and Chilion in Moab, and the responsible side disappears. Naomi is Israel, or the christian, viewed as genuine and possessing the light of God; she continues to the end. Prophetically, Naomi is Israel, who, although she loses her husband and sons, is in possession of a son at the end, through the remnant, and through Him God’s rights are established. The testimony was: “There is a son born to Naomi”, chapter 4:17.
Ruth is a type of the remnant of Israel. She has no rights, pretends to no claim on Boaz. She says “[p. 355] Why have I found grace in thine eyes ... seeing I am a stranger?”, Ruth 2:10. Beautiful effect of grace! On this ground shall the remnant of the future come into relationship with Christ, the true Boaz. But Ruth is also a type of the believer now; not as Naomi is, but as representing the affection formed by the Spirit. Elimelech represents the believer viewed in one light, Naomi in another, and Ruth still in another. Elimelech is responsibility; Naomi is the acceptance of this and the consequence of failure in it; Ruth is affection, which results in a marital relation with Christ. This latter is a special feature of three books in the Old Testament: Ruth, Esther, and the Song of Songs.
The strong affection of Ruth shines in her determined refusal to be separated from Naomi. This was more than natural; there was that in the widow of Elimelech which attracted her in a spiritual way. In Orpah there was nothing beyond the natural. She kissed her mother-in-law and returned to her people and to her gods, “but Ruth clave unto her”. Ruth’s decision here has often an analogy now in souls being drawn to those who are moving out of this world as possessed of the light of another. The attracted ones are thus led to the Source of the light — Christ Himself.
This but emphasises the importance of christians being governed by the light; “they ... declare plainly that they seek a country”, Hebrews 11:14. Naomi had set her face toward the land of Judah, where, as she heard, the Lord had visited His people and was giving them bread. She came to Bethlehem, where she was well remembered, for “all the city was moved about them” (verse 19).
Ruth’s decision was most resolute. “Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and [p. 356] where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried” (verses 16,17). Her choice was well taken, for she committed herself to one whose was the inheritance, and of whom the mighty Boaz was a near kinsman. They returned to Bethlehem at “the beginning of barley harvest” a most wonderful time typically, for it refers to the resurrection of Christ.