Ruth 1:1
In the days when the judges ruled, there was a famine in the land. And a certain man from Bethlehem in Judah, with his wife and two sons, went to reside in the land of Moab.
In the days when the judges ruled
This phrase sets the historical context for the Book of Ruth. The period of the judges was a tumultuous time in Israel's history, characterized by cycles of sin, oppression, repentance, and deliverance. The Hebrew word for "judges" is "שֹׁפְטִים" (shoftim), which implies leaders or rulers who were divinely appointed to deliver Israel from its enemies. This era, as described in the Book of Judges, was marked by moral and spiritual decline, highlighting the need for godly leadership. The setting underscores the contrast between the chaos of the time and the faithfulness of individuals like Ruth and Boaz.

there was a famine in the land
Famines were not uncommon in the ancient Near East and often signified divine judgment or a test of faith. The Hebrew word for "famine" is "רָעָב" (ra'av), which can denote a severe shortage of food. This particular famine drives the narrative forward, prompting Elimelech's family to leave Bethlehem. Theologically, famines in the Bible often serve as a backdrop for God's providential care and the testing of His people's faith, as seen in the accounts of Abraham, Isaac, and Joseph.

a man of Bethlehem in Judah
Bethlehem, meaning "house of bread" in Hebrew, is ironically experiencing a famine. This small town in Judah is significant in biblical history as the birthplace of King David and later, Jesus Christ. The mention of Judah situates the account within the tribal territories of Israel, emphasizing the covenantal promises associated with this region. The man's identity as a Bethlehemite connects the narrative to the broader redemptive history of Israel.

went to dwell in the land of Moab
Moab was located east of the Dead Sea and was often in conflict with Israel. The decision to "dwell" or "sojourn" (Hebrew: "גּוּר", gur) in Moab suggests a temporary stay, driven by necessity rather than choice. Moabites were descendants of Lot and had a complicated relationship with Israel, often seen as outsiders or enemies. This move highlights themes of exile and return, as well as the crossing of cultural and religious boundaries that will be central to Ruth's story.

he and his wife and his two sons
The inclusion of the entire family emphasizes the gravity of the situation and the unity of the family unit in facing hardship. The family structure is crucial in the narrative, as it sets the stage for the personal losses and redemptive relationships that follow. The mention of the wife and sons also foreshadows the significant roles women will play in the unfolding story, particularly Ruth and Naomi, who will demonstrate remarkable faith and loyalty.

Persons / Places / Events
1. Judges
This period refers to the time in Israel's history when judges led the people, a time marked by cycles of sin, oppression, repentance, and deliverance.

2. Famine
A severe shortage of food that affected the land of Israel, prompting the movement of people in search of sustenance.

3. Bethlehem
A town in Judah, known as the future birthplace of King David and Jesus Christ. The name means "house of bread," which is ironic given the famine.

4. Moab
A neighboring nation east of the Dead Sea, often in conflict with Israel. The Moabites were descendants of Lot.

5. Elimelech
The man from Bethlehem who moved his family to Moab. His name means "My God is King."
Teaching Points
Trust in God's Provision
Despite difficult circumstances, believers are encouraged to trust in God's provision rather than seeking solutions outside His will.

Faithfulness in Hard Times
The account sets the stage for Ruth's faithfulness, reminding us to remain steadfast in our commitments even when life is challenging.

God's Sovereignty
The events in Ruth 1:1 remind us that God is sovereign over history, using even famines and migrations to fulfill His purposes.

Community and Support
The move to Moab highlights the importance of community and support systems during times of crisis.

Cultural and Spiritual Challenges
Living in Moab presented cultural and spiritual challenges, similar to the challenges Christians face in a secular world.
Bible Study Questions
1. What does the period of the judges teach us about the importance of godly leadership and obedience to God?

2. How can we apply the lesson of trusting in God's provision during times of scarcity or difficulty in our own lives?

3. In what ways does the account of Elimelech's family moving to Moab challenge us to consider our own responses to crises?

4. How does the setting of Bethlehem, the "house of bread," during a famine, speak to the spiritual condition of Israel at the time?

5. What can we learn from the cultural and spiritual challenges faced by Elimelech's family in Moab that can help us navigate living in a secular society today?
Connections to Other Scriptures
The period of the judges is characterized by the phrase "everyone did what was right in his own eyes," highlighting the moral and spiritual decline of Israel during this time.

The famine in Bethlehem can be contrasted with the abundance promised in Deuteronomy for obedience, showing the consequences of Israel's disobedience.

The move to Moab can be compared to Abraham's journey to Egypt during a famine, illustrating a recurring theme of seeking provision outside the Promised Land.
A Famine in the Land!H. A. Hall, B. D.Ruth 1:1
A Gentle Heroine, a Gentile ConvertAlexander MaclarenRuth 1:1
All Judges are Representatives and Interpreters of the LawW.M. Statham Ruth 1:1
Family NamesWm. Braden.Ruth 1:1
Famine, the Consequence of SinR. Bernard.Ruth 1:1
That the Book of RuthJ.R. Thomson Ruth 1:1
The Famine in Bethlehem. Cox, D. D.Ruth 1:1
The Transition from Judges to RuthR. A. Watson, M. A.Ruth 1:1
There are Worse Famines than ThisW.M. Statham Ruth 1:1
A Family of BethlehemJ.R. Thomson Ruth 1:1, 2
EmigrationJ.R. Thomson Ruth 1:1, 2
Famine and ImpoverishmentJ.R. Thomson Ruth 1:1, 2
Naomi is an Ancestral PilgrimW.M. Statham Ruth 1:22; 2:1-3
People
Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, Ruth
Places
Bethlehem, Moab
Topics
Bethlehem, Beth-lehem, Bethlehemjudah, Bethlehem-judah, Beth-lehem-judah, Dwell, Famine, Field, Fields, Governed, Judah, Judged, Judges, Judging, Living-place, Moab, Pass, Ruled, Sojourn, Sons, Wife
Dictionary of Bible Themes
Ruth 1:1

     4823   famine, physical
     5358   judges
     5491   refugees
     7212   exile

Library
A Gentle Heroine, a Gentile Convert
'And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me. 18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her. 19. So they two went until they came to Beth-lehem. And it
Alexander Maclaren—Expositions of Holy Scripture

The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

Bands of Love
P. G. Ruth i. 16, 17 A homeless Stranger amongst us came To this land of death and mourning; He walked in a path of sorrow and shame, Through insult, and hate, and scorning. A Man of sorrows, of toil and tears, An outcast Man and a lonely; But He looked on me, and through endless years Him must I love--Him only. Then from this sad and sorrowful land, From this land of tears He departed; But the light of His eyes and the touch of His hand Had left me broken-hearted. And I clave to Him as He turned
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

What is Thy Beloved, More than Another Beloved, O Thou Fairest among Women! what is Thy Beloved, More than Another Beloved, that Thou Dost So Charge Us?
The daughters of Jerusalem do not cease to call her the fairest among women, because her most painful wounds are hidden, and those which are exposed even add lustre to her beauty. They are astonished at beholding a love so strong, so constant and so faithful in the midst of so many disasters. They inquire, Who is this Well-beloved? For, say they, He must be of unequalled attraction, thus to engage His Spouse; for though these souls are spiritual, they are not yet sufficiently advanced to comprehend
Madame Guyon—Song of Songs of Solomon

Whether the Old Law Set Forth Suitable Precepts About the Members of the Household?
Objection 1: It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his always. Therefore it was unfitting for the Law to command (Ex. 21:2) that slaves should "go out free" in the seventh year. Objection 2: Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded (Dt.
Saint Thomas Aquinas—Summa Theologica

Epistle xxxii. To Narses the Patrician.
To Narses the Patrician. Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (Ruth i. 20). But as to the cause of the presbyters [1555] , which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we have, as I think, for our adversary the very man whom you assert to be desirous of observing
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Man.
THE IMAGE OF GOD. MAN is God's image, and to curse wickedly the image of God, is to curse God himself. Suppose that a man should say with his mouth, I wish that the king's picture were burned; would not this man's so saying render him as an enemy to the person of the king? Even so it is with them that by cursing wish evil to their neighbors or themselves; they contemn the image of God himself. This world, as it dropped from the fingers of God, was far more glorious than it is now. VALUE OF THE SOUL.
John Bunyan—The Riches of Bunyan

Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For
Saint Gregory the Great—the Epistles of Saint Gregory the Great

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do
Ernest Renan—The Life of Jesus

Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator
Thomas Watson—A Body of Divinity

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof.
Lewis Bayly—The Practice of Piety

Ruth
Goethe has characterized the book of Ruth as the loveliest little idyll that tradition has transmitted to us. Whatever be its didactic purpose--and some would prefer to think that it had little or none-it is, at any rate, a wonderful prose poem, sweet, artless, and persuasive, touched with the quaintness of an older world and fresh with the scent of the harvest fields. The love--stronger than country--of Ruth for Naomi, the gracious figure of Boaz as he moves about the fields with a word of blessing
John Edgar McFadyen—Introduction to the Old Testament

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