Ruth 1:5
both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband.
both Mahlon and Chilion also died
The names "Mahlon" and "Chilion" are significant in understanding the narrative. In Hebrew, "Mahlon" can mean "sickness" and "Chilion" can mean "wasting" or "pining." These names may foreshadow their untimely deaths, suggesting a divine orchestration or a reflection of the dire circumstances in Moab. Historically, the deaths of these two sons emphasize the complete loss and vulnerability of Naomi, a widow in a foreign land, which sets the stage for the redemptive account that follows. This phrase underscores the theme of suffering and loss that is prevalent in the Book of Ruth, reminding us of the transient nature of life and the sovereignty of God over human affairs.

and Naomi was left
The Hebrew root for "left" is "sha'ar," which conveys the idea of being left behind or remaining. Naomi's situation is one of profound isolation and desolation. In the ancient Near Eastern context, a woman's security and social standing were closely tied to her male relatives. Naomi's being "left" without her sons and husband highlights her vulnerability and the precariousness of her situation. This phrase sets the emotional tone for Naomi's return to Bethlehem and her eventual transformation from bitterness to joy, illustrating God's providential care and the hope of restoration.

without her two sons and without her husband
The repetition of "without" emphasizes the totality of Naomi's loss. In the patriarchal society of ancient Israel, a woman's identity and protection were largely derived from her male family members. The absence of her "two sons" and "husband" signifies not only personal grief but also social and economic destitution. This dire circumstance is a catalyst for the unfolding narrative, where God's redemptive plan begins to take shape through Ruth's loyalty and Boaz's kindness. Theologically, this phrase invites reflection on the themes of faith, resilience, and divine provision, encouraging believers to trust in God's faithfulness even in the midst of profound loss.

Persons / Places / Events
1. Naomi
A central figure in the Book of Ruth, Naomi is a widow who loses her two sons, Mahlon and Chilion, in the land of Moab. Her account is one of loss, faith, and redemption.

2. Mahlon and Chilion
The sons of Naomi and Elimelech. Their deaths leave Naomi bereft of her immediate family, setting the stage for the account of Ruth's loyalty and the eventual redemption of Naomi's family line.

3. Moab
A region east of the Dead Sea, where Naomi and her family had moved to escape famine in Bethlehem. Moabites were often seen as outsiders by the Israelites, adding a layer of cultural tension to the account.

4. Elimelech
Naomi's husband, whose death precedes that of his sons. His decision to move to Moab initiates the events that unfold in the Book of Ruth.

5. Bethlehem
The original home of Naomi and her family, and the eventual destination to which Naomi returns. Bethlehem is significant as the birthplace of King David and, later, Jesus Christ.
Teaching Points
The Reality of Loss
Naomi's experience reminds us that loss is a part of life. As believers, we are called to trust in God's sovereignty even when we face profound grief.

Faith in Adversity
Naomi's account encourages us to maintain faith during difficult times. Her eventual return to Bethlehem signifies a return to God's promises and provision.

Community and Support
The account highlights the importance of community. Naomi's relationship with Ruth demonstrates the strength found in supportive relationships during times of hardship.

God's Redemption Plan
Despite the immediate tragedy, Naomi's account is part of a larger redemption account, culminating in the lineage of David and ultimately Jesus Christ. This teaches us that God can bring good out of our suffering.

Cultural Barriers and God's Grace
Ruth's Moabite identity and her acceptance into the Israelite community illustrate God's grace transcending cultural and ethnic boundaries.
Bible Study Questions
1. How does Naomi's experience of loss in Ruth 1:5 challenge or affirm your understanding of God's presence in times of suffering?

2. In what ways can the account of Naomi and Ruth inspire us to support those in our community who are experiencing loss?

3. How does the cultural context of Moab and Israel enhance our understanding of Ruth's loyalty to Naomi?

4. Reflect on a time when you faced a significant loss. How did your faith influence your response, and what can you learn from Naomi's journey?

5. How does the theme of redemption in the Book of Ruth connect to the broader account of redemption found in the Bible, particularly in the life and work of Jesus Christ?
Connections to Other Scriptures
Job's Suffering
Like Naomi, Job experiences profound loss, including the death of his children. Both accounts explore themes of faith and perseverance amidst suffering.

Genesis 12:10
The account of Abram going to Egypt during a famine parallels Elimelech's decision to move to Moab, highlighting themes of trust and reliance on God's provision.

Deuteronomy 23:3-6
The Moabites' historical enmity with Israel provides context for the cultural and religious tensions in Ruth's account, emphasizing the radical nature of Ruth's inclusion in the Israelite community.
Bereavement a BlessingH. A. Hall, B. D.Ruth 1:5
Double DesolationJ.R. Thomson Ruth 1:5
Enormous TrialsC. Ness.Ruth 1:5
A Foreign LandW.M. Statham Ruth 1:4, 5
People
Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, Ruth
Places
Bethlehem, Moab
Topics
Bereaved, Bereft, Chilion, Chil'ion, Die, Died, Husband, Kilion, Mahlon, Naomi, Sons
Dictionary of Bible Themes
Ruth 1:3-5

     5901   loneliness

Ruth 1:3-13

     5117   Ruth

Ruth 1:3-17

     5674   daughters

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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