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英文原文
In this chapter we have Naomi's afflictions. I. As a distressed housekeeper, forced by famine to remove into the land of Moab, Ru 1:1,2. II. As a mournful widow and mother, bewailing the death of her husband and her two sons, Ru 1:3-5. III. As a careful mother-in-law, desirous to be kind to her two daughters, but at a loss how to be so when she returns to her own country, Ru 1:6-13. Orpah she parts with in sorrow, Ru 1:14. Ruth she takes with her in fear, Ru 1:15-18. IV. As a poor woman sent back to the place of her first settlement, to be supported by the kindness of her friends, Ru 1:19-22. All these things were melancholy and seemed against her, and yet all were working for good.
1-5
Elimelech and Naomi; Death of Elimelech and His Sons (1312 BC)
以利米勒與拿俄米；以利米勒及其眾子之死（主前1312年）
¹ 當士師秉政的時候，國中遭遇饑荒。在猶大伯利恆有一個人帶著妻子和兩個兒子，往摩押地去寄居。
² 這人名叫以利米勒，他的妻名叫拿俄米，他兩個兒子名叫瑪倫和基連，都是猶大伯利恆的以法他人。他們到了摩押地，就住在那裡。
³ 後來拿俄米的丈夫以利米勒死了，她和兩個兒子還存留。
⁴ 兩個兒子娶了摩押女子為妻，一個名叫俄珥巴，一個名叫路得，在那裡住了約有十年。
⁵ 瑪倫和基連二人也死了，剩下那婦人沒有丈夫，也沒有兒子。
頭幾句話提供了這個故事的全部年代。那是當士師秉政的時候（Ru 1:1），不是在以色列中沒有王那種混亂的時代；但這些事究竟發生在哪位士師治下，卻沒有告訴我們，學者們的推測也很不確定。這必定是在士師時代初期，因為娶了路得的波阿斯，是由約書亞時代接待探子的喇合所生的。有人認為是在以笏的日子，有人認為是底波拉的日子；博學的帕特里克主教（bishop Patrick）傾向認為是在基甸的日子，因為只有在他的日子我們讀到因米甸人入侵而有的饑荒（Jdg 6:3,4）。當士師們一城一城地治理時，護理特別留意伯利恆，並放眼一位君王——彌賽亞自己，祂將由兩位外邦母親喇合和路得所出。這裡有，
I. 那地——迦南地，那流奶與蜜之地——遭遇饑荒。這是神因他們的罪而威脅要降下的刑罰之一（Le 26:19,20）。祂箭袋中有許多箭。在士師時代他們受仇敵壓制；當那刑罰未能使他們悔改時，神就試用這一個，因為祂審判時必勝。當那地得享太平時，卻沒有豐足；甚至在伯利恆——這名字意為糧食之家——也有缺乏。豐饒之地變為荒涼，為要管教並約束其中的奢華與放縱。
II. 一個在饑荒中受苦的家族的記載；那就是以利米勒的家。他的名字意為我的神是王，與士師秉政時以色列的狀態相符，因為耶和華是他們的王；在他和他家人受苦時，這也是安慰——神是他們的神，祂永遠作王。他的妻子是拿俄米，意為我的可愛或喜悅。但他兒子們的名字是瑪倫和基連——疾病和消亡，也許因為他們是體弱的孩子，不太可能長壽。這就是我們美好之物的產物——軟弱無力，凋殘死亡。
III. 這個家族因饑荒的緣故，為求生存，從伯利恆遷到約旦河對岸的摩押地（Ru 1:1,2）。看來當以色列地缺糧時，摩押地卻豐足。護理的普遍恩賜常常更豐厚地賜給那些不認識神的人，過於那些認識並敬拜祂的人。摩押自幼安逸，而以色列卻從器皿倒到器皿（Jer 48:11），這不是因為神更愛摩押人，而是因為他們今世有分。以利米勒往那裡去，不是要永遠定居，而是要暫時寄居度過荒年，正如亞伯拉罕在類似情形下下到埃及，以撒下到非利士人的地。如今這裡，1. 以利米勒為家人預備生計、帶著妻兒同去，無疑是值得稱讚的。人若不看顧親屬，就是背了真道（1Ti 5:8）。他在窘迫時沒有離棄家庭，自己去尋出路，撇下妻兒各自謀生；而是像體貼的丈夫、慈愛的父親所當做的，他往哪裡去就帶他們同去，不像鴕鳥（Job 39:16）。但，2. 我看不出他這次遷往摩押地怎能算為正當。亞伯拉罕和以撒在迦南不過是寄居的，遷移與他們的身分相符；但以色列的後裔如今已定居，不當遷入外邦人的境地。以利米勒有甚麼理由比他的鄰舍更該走呢？若是他因經營不善而耗盡了家業，賣了或抵押了他的地（如 Ru 4:3,4 所暗示的），這使他比別人更陷入窘迫，神的律法本要他的鄰舍賙濟他（Le 25:35）；但那不是他的情形，因為他是滿滿地出去的（Ru 1:21）。從留在家的人看來，饑荒並未嚴重到無法維持性命的地步；而且他的負擔不大，只有兩個兒子。但他若不能滿足於鄰舍所忍受的簡陋度日，在饑荒的日子不得飽足，除非他的餐桌像從前一樣豐盛；他若不能存著盼望等待豐年按時再來，或不能忍耐等候那些年日，那就是他的過失，並因此虧缺了神和祂所賜的美地，削弱了弟兄的手——他本當樂意與他們同甘共苦，並給別人留下了壞榜樣。若人人都像他那樣做，迦南就會無人居住。注意，因在神所安置我們的地方遇到任何不適或不便就急於離開，這是心懷不滿、不信任、不穩定之靈的明證。我們當走自己的十字架，是既放在路上的，就當背起。我們的智慧是善用現狀，因為換地方很少是改進。或者，他若要遷移，為何去摩押地呢？他若打聽一下，也許會在以色列的某個支派找到豐足，例如約旦河對岸與摩押地接壤的那些支派；他若對神和祂的敬拜有那樣的熱心，對弟兄有以色列人所當有的情誼，就不會這麼輕易說服自己到摩押人中間寄居。
IV. 他死後兩個兒子娶了兩個摩押女子為妻（Ru 1:4）。大家都同意這是不對的。迦勒底譯本說：他們違背了耶和華話語的命令，娶了外邦女子為妻。他們若不願等到回以色列地才成婚，也並不遠，大可從那裡娶妻。以利米勒往摩押寄居時，作夢也沒想到他的兒子們竟會這樣與摩押人結親。但把年輕人帶到不良的交遊中、帶離公開敬拜之處的人，雖然可能以為他們根基穩固、能抵擋試探，卻不知道自己所做的，也不知道結局如何。他們所娶的女子似乎沒有歸信猶太教，因為俄珥巴被說是要回到她的神那裡（Ru 1:15）；摩押的神仍舊是她的神。猶太人有一個毫無根據的傳說，說路得是摩押王伊磯倫的女兒，迦勒底意譯者也把它插入其中；但他所插入的另一個傳說卻與此不能並存，即娶了路得的波阿斯就是伊磯倫死後二百年治理以色列的以比讚（Jdg 12:8-10）。
V. 以利米勒和兩個兒子的死，以及拿俄米因此被降到淒涼的境地。她丈夫死了（Ru 1:3），兩個兒子也在婚後不久死了（Ru 1:5）；迦勒底譯本說：他們的日子被縮短了，因為他們違背律法娶了外邦女子為妻。請看：1. 無論我們往哪裡去，都不能逃過死亡，它致命的箭在各處飛射。2. 我們偏離本分的道路時不能期望亨通。凡要救自己生命的，用任何不正當的手段，必喪掉生命。3. 死亡臨到一個家族時，常常是破壞上加破壞。一個被取去是為預備另一個緊隨其後；一個被取去，那患難未得正當利用，所以神又差遣另一個同類的。當拿俄米失去丈夫時，她就越發以兒子為樂，越發倚靠他們。在這些存留的安慰的蔭下，她以為可以在外邦人中度日，她為這些瓜藤極其歡喜；不料它們隨即枯萎，早晨發旺生長，晚間割下枯乾，婚後不久就埋葬了，因為他們都沒有留下兒女。我們在這裡的一切享受就是這樣不確定而短暫。因此我們的智慧是確保那些能成為確實的安慰，就是死亡不能奪去的。然而可憐的拿俄米，當那婦人沒有丈夫也沒有兒子時，她的處境何等孤寂，她的心靈何等淒涼！當這兩件事——喪子和守寡——在一時之間臨到她，臨到她極其完美，她能從誰得安慰呢（Isa 47:9, 51:19）？唯有神能安慰這樣被傾覆的人。
英文原文
Elimelech and Naomi; Death of Elimelech and His Sons (1312 BC)
¹ Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons.
² And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there.
³ And Elimelech Naomi's husband died; and she was left, and her two sons.
⁴ 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 dwelled there about ten years.
⁵ And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
The first words give all the date we have of this story. It was in the days when the judges ruled (Ru 1:1), not in those disorderly times when there was no king in Israel; but under which of the judges these things happened we are not told, and the conjectures of the learned are very uncertain. It must have been towards the beginning of the judges' time, for Boaz, who married Ruth, was born of Rahab, who received the spies in Joshua's time. Some think it was in the days of Ehud, others of Deborah; the learned bishop Patrick inclines to think it was in the days of Gideon, because in his days only we read of a famine by the Midianites' invasion, Jdg 6:3,4. While the judges were ruling, some one city and some another, Providence takes particular cognizance of Bethlehem, and has an eye to a King, to Messiah himself, who should descend from two Gentile mothers, Rahab and Ruth. Here is,
I. A famine in the land, in the land of Canaan, that land flowing with milk and honey. This was one of the judgments which God had threatened to bring upon them for their sins, Le 26:19,20. He has many arrows in his quiver. In the days of the judges they were oppressed by their enemies; and, when by that judgment they were not reformed, God tried this, for when he judges he will overcome. When the land had rest, yet it had not plenty; even in Bethlehem, which signifies the house of bread, there was scarcity. A fruitful land is turned into barrenness, to correct and restrain the luxury and wantonness of those that dwell therein.
II. An account of one particular family distressed in the famine; it is that of Elimelech. His name signifies my God a king, agreeable to the state of Israel when the judges ruled, for the Lord was their King, and comfortable to him and his family in their affliction, that God was theirs and that he reigns for ever. His wife was Naomi, which signifies my amiable or pleasant one. But his sons' names were Mahlon and Chilion, sickness and consumption, perhaps because weakly children, and not likely to be long-lived. Such are the productions of our pleasant things, weak and infirm, fading and dying.
III. The removal of this family from Bethlehem into the country of Moab on the other side Jordan, for subsistence, because of the famine, Ru 1:1,2. It seems there was plenty in the country of Moab when there was scarcity of bread in the land of Israel. Common gifts of providence are often bestowed in greater plenty upon those that are strangers to God than upon those that know and worship him. Moab is at ease from his youth, while Israel is emptied from vessel to vessel (Jer 48:11), not because God loves Moabites better, but because they have their portion in this life. Thither Elimelech goes, not to settle for ever, but to sojourn for a time, during the dearth, as Abraham, on a similar occasion, went into Egypt, and Isaac into the land of the Philistines. Now here, 1. Elimelech's care to provide for his family, and his taking his wife and children with him, were without doubt commendable. If any provide not for his own, he hath denied the faith, 1Ti 5:8. When he was in his straits he did not forsake his house, go seek his fortune himself, and leave his wife and children to shift for their own maintenance; but, as became a tender husband and a loving father, where he went he took them with him, not as the ostrich, Job 39:16. But, 2. I see not how his removal into the country of Moab, upon this occasion, could be justified. Abraham and Isaac were only sojourners in Canaan, and it was agreeable to their condition to remove; but the seed of Israel were now fixed, and ought not to remove into the territories of the heathen. What reason had Elimelech to go more than any of his neighbours? If by any ill husbandry he had wasted his patrimony, and sold his land or mortgaged it (as it should seem, Ru 4:3,4), which brought him in to a more necessitous condition than others, the law of God would have obliged his neighbours to relieve him (Le 25:35); but that was not his case, for he went out full, Ru 1:21. By those who tarried at home it appears that the famine was not so extreme but that there was sufficient to keep life and soul together; and his charge was but small, only two sons. But if he could not be content with the short allowance that his neighbours took up with, and in the day of famine could not be satisfied unless he kept as plentiful a table as he had done formerly, if he could not live in hope that there would come years of plenty again in due time, or could not with patience wait for those years, it was his fault, and he did by it dishonour God and the good land he had given them, weaken the hands of his brethren, with whom he should have been willing to take his lot, and set an ill example to others. If all should do as he did Canaan would be dispeopled. Note, It is an evidence of a discontented, distrustful, unstable spirit, to be weary of the place in which God hath set us, and to be for leaving it immediately whenever we meet with any uneasiness or inconvenience in it. It is folly to think of escaping that cross which, being laid in our way, we ought to take up. It is our wisdom to make the best of that which is, for it is seldom that changing our place is mending it. Or, if he would remove, why to the country of Moab? If he had made enquiry, it is probable he would have found plenty in some of the tribes of Israel, those, for instance, on the other side Jordan, that bordered on the land of Moab; if he had had that zeal for God and his worship, and that affection for his brethren which became an Israelite, he would not have persuaded himself so easily to go and sojourn among Moabites.
IV. The marriage of his two sons to two of the daughters of Moab after his death, Ru 1:4. All agree that this was ill done. The Chaldee says, They transgressed the decree of the word of the Lord in taking strange wives. If they would not stay unmarried till their return to the land of Israel, they were not so far off but that they might have fetched themselves wives thence. Little did Elimelech think, when he went to sojourn in Moab, that ever his sons would thus join in affinity with Moabites. But those that bring young people into bad acquaintance, and take them out of the way of public ordinances, though they may think them well-principled and armed against temptation, know not what they do, nor what will be the end thereof. It does not appear that the women they married were proselyted to the Jewish religion, for Orpah is said to return to her gods (Ru 1:15); the gods of Moab were hers still. It is a groundless tradition of the Jews that Ruth was the daughter of Eglon king of Moab, yet the Chaldee paraphrast inserts it; but this and their other tradition, which he inserts likewise, cannot agree, that Boaz who married Ruth was the same with Ibzan, who judged Israel 200 years after Eglon's death, Jdg 12:8-10
V. The death of Elimelech and his two sons, and the disconsolate condition Naomi was thereby reduced to. Her husband died (Ru 1:3) and her two sons (Ru 1:5) soon after their marriage, and the Chaldee says, Their days were shortened, because they transgressed the law in marrying strange wives. See here, 1. That wherever we go we cannot out-run death, whose fatal arrows fly in all places. 2. That we cannot expect to prosper when we go out of the way of our duty. He that will save his life by any indirect course shall lose it. 3. That death, when it comes into a family, often makes breach upon breach. One is taken away to prepare another to follow soon after; one is taken away, and that affliction is not duly improved, and therefore God sends another of the same kind. When Naomi had lost her husband she took so much the more complacency and put so much the more confidence in her sons. Under the shadow of these surviving comforts she thinks she shall live among the heathen, and exceedingly glad she was of these gourds; but behold they wither presently, green and growing up in the morning, cut down and dried up before night, buried soon after they were married, for neither of them left any children. So uncertain and transient are all our enjoyments here. It is therefore our wisdom to make sure of those comforts that will be made sure and of which death cannot rob us. But how desolate was the condition, and how disconsolate the spirit, of poor Naomi, when the woman was left of her two sons and her husband! When these two things, loss of children and widowhood, come upon her in a moment, come upon her in their perfection, by whom shall she be comforted? Isa 47:9,51:19. It is God alone who has wherewithal to comfort those who are thus cast down.
6-18
Naomi Returns to Canaan; Naomi and Her Daughters-in-Law; Ruth's Constancy to Naomi (1312 BC)
拿俄米返回迦南；拿俄米與她的兩個媳婦；路得對拿俄米的堅定（主前1312年）
⁶ 她就與兩個兒媳起身，要從摩押地歸回，因為她在摩押地聽見耶和華眷顧自己的百姓，賜糧食給他們。
⁷ 於是她和兩個兒媳起行離開所住的地方，要回猶大地去。
⁸ 拿俄米對兩個兒媳說：「你們各人回娘家去吧。願耶和恩待你們，像你們恩待已死的人與我一樣。
⁹ 願耶和華使你們各人在新夫家中得平安。」於是她與她們親嘴，她們就放聲而哭。
¹⁰ 對她說：「我們必與你一同回你本國去。」
¹¹ 拿俄米說：「我的女兒們哪，回去吧。為何要跟我去呢？我腹中還能懷孕作你們的丈夫嗎？
¹² 我的女兒們哪，回去吧。我年紀老邁，不能再有丈夫。我若說我還有指望，今夜若有丈夫，並且也能生子，
¹³ 你們豈能等著他們長大呢？你們豈能為他們守節不嫁別人呢？我的女兒們哪，不要這樣。我為你們的緣故甚是愁苦，因為耶和華的手攻擊了我。」
¹⁴ 兩個兒媳又放聲而哭。俄珥巴與婆婆親嘴而別，只是路得捨不得她。
¹⁵ 拿俄米說：「看哪，你嫂子已經回她本國和她所拜的神那裡去了，你也跟著你嫂子回去吧。」
¹⁶ 路得說：「不要催我離開你回去不跟隨你。你往哪裡去，我也往那裡去；你在哪裡住宿，我也在那裡住宿；你的國就是我的國，你的神就是我的神。
¹⁷ 你在哪裡死，我也在那裡死，也葬在那裡。除非死能使你我相離，願耶和華重重地降罰與我。」
¹⁸ 拿俄米見路得定意要跟隨自己去，就不再勸她了。
請看：一、拿俄米對以色列地的美好情意（Ru 1:6）。雖然饑荒持續時她不能留在其中，饑荒止息時她卻不肯留在外面。雖然摩押地在她需要時給了她庇護和供應，她卻無意讓那地成為她永遠的安息；除了聖地——其中有神的聖所、祂曾說過這是我永遠安息之所的那地——之外，沒有一地能如此。請注意，
1. 神至終以憐憫轉向祂的百姓；因為祂雖長久爭辯，卻不永遠爭辯。如同士師時代他們屢次呻吟其下的壓迫之刑，在神為他們興起拯救者之後不久便終止了，這裡的饑荒之刑也是如此：至終神恩慈地眷顧祂的百姓，賜糧食給他們。豐足是神的恩賜，是祂的眷顧藉著生命的杖——糧食——扶持我們的性命。這憐憫在饑荒之後來到固然更加顯眼，但我們若一直享受它、從不知饑荒為何物，也不當因此輕看它的價值。
2. 拿俄米那時為盡對本國之責而歸回。她常常打聽他們的景況，收成如何、市價如何，而消息總是令人沮喪；但正如先知的僕人，看了七次未見下雨的跡象，至終看見一小片如手掌大的雲，很快便遮滿了天空；拿俄米至終聽到伯利恆豐足的好消息，那時她就一心想著要回去。她在摩押地的新親屬關係不能使她忘記自己與以色列地的關係。注意，雖然我們有理由身處不好的地方，但當那理由不再存在時，我們絕不可繼續留在其中。被迫離開神的敬拜、被迫與惡人同處，是大患難；但當強迫止息、而這種境況是出於選擇而繼續時，就成為大罪了。看來她在兩個兒子死後立即就想到要回去，（1.）因為她看那患難是對她家族滯留摩押地的審判；她聽出這是杖的聲音，也是那差遣杖者的聲音，就順服歸回了。她若在丈夫死時就回去，也許還能保全兒子的性命；但神審判時必勝，若一個患難不足以喚醒我們看見並覺悟罪惡與本分，就必再有另一個。當死亡進入一個家族時，當用來改正家族中不妥之處：親人被取去時，我們當省察自己在某些方面是否偏離了本分的道路，好叫我們歸回其中。神記念我們的罪惡，當祂擊殺兒子時（1Ki 17:18）。祂若用荊棘堵塞我們的道路，是要迫使我們說：我們要去歸向我們第一個丈夫，正如拿俄米在這裡歸回她的本國一樣（Ho 2:7）。（2.）因為摩押地如今對她已成為愁苦之地。她呼吸著丈夫和兒子斷氣時所呼吸的空氣，走在埋葬他們、雖不在眼前卻不在思想之外的土地上，能有甚麼喜樂呢；如今她要回迦南去了。神就是這樣取去我們過分倚靠、過分在其中自慰的安慰——在我們這寄居之地——好使我們更多想到那另一世界的家鄉，憑信心和盼望向它快跑。地對我們變苦，為要使天對我們變甘甜。
II. 她的兩個媳婦，尤其是其中一個，對她的美好情意，以及她慷慨地回報她們的美好情意。
1. 她們倆都很友善，在她回猶大地的路上至少陪她走了一段。她的兩個媳婦並沒有勸她繼續留在摩押地，而是若她決心回家，就在分別時盡一切禮貌和敬意對待她；這便是其中一個實例：她們要送她一程，至少送到她們國家的邊界，幫她拿行李到她們所走的那麼遠，因為看來她沒有僕人侍候（Ru 1:7）。由此我們既看見拿俄米作為以色列人所行的，對她們非常恩慈友善，贏得了她們的愛——在這點上她是一切婆婆的榜樣；也看見俄珥巴和路得對她的恩慈有正確的感受，因為她們情願這樣回報。這是她們和睦同居的記號，雖然那些使她們彼此發生關係的人已經死了。雖然她們仍舊愛慕摩押的神（Ru 1:15），而拿俄米仍舊忠於以色列的神，但這並不妨礙雙方的愛與恩慈，以及這關係所要求的一切善行。婆媳之間常常不和（Mt 10:35），因此她們若能活在愛中就更可稱讚；凡處在這關係中的人都當以此為目標。
2. 她們陪她走了一小段路之後，拿俄米滿懷情意地勸她們回去（Ru 1:8,9）：*你們各人回娘家去吧。*當她們因悲傷的護理從丈夫的家中被逐出時，她們的父母還活著、有家可歸、可以受到歡迎和安逸、不至於被趕到茫茫世上，這對她們是憐憫。拿俄米暗示，她們自己的母親比婆婆更與她們相宜，尤其當她們自己的母親有房屋，而婆婆卻不確定自己有無一個可以稱為自己的安枕之處。她打發她們走，
（1.）帶著稱讚。這是對在任何關係中行為端正之人的虧欠，他們當得著這稱讚：你們恩待已死的人與我，即「你們對已逝的丈夫是好妻子，對我是好女兒，在這兩種關係中都沒有失職。」注意，當我們與親人因死亡或其他緣故分離時，若我們有他們的見證和我們自己良心的見證為證——我們在一起時竭力在關係中盡本分——這是極大的安慰。這有助於減輕分離的痛苦；而我們在一起時，當努力如此行事為人，使我們分離時不至因自己在這關係中的過失而遺憾地回想。
（2.）帶著禱告。朋友分別時以禱告分手是非常合宜的。她帶著祝福送她們回家；婆婆的祝福不可輕看。在這祝福中她兩次提到耶和華——以色列的神、獨一真神的名，為要引導媳婦們仰望祂為一切美善的唯一源頭。她向祂一般地祈求，願祂報答她們對她和她的家人所施的恩慈。我們可以憑信心期望並祈求，神必恩待那些恩待自己親屬的人。*滋潤人的，必得滋潤。*並特別求她們再婚得福：願耶和華使你們各人在新夫家中得平安。注意，[1.] 照使徒的吩咐（1Ti 5:14），年輕婦女——他在那裡論到年輕寡婦——當嫁人、生兒女、治理家務，這是非常合宜的。那些證明自己是好妻子的，竟不能再蒙福得著好丈夫，實在可惜，尤其是那些像這些寡婦一樣沒有兒女的。[2.] 婚姻狀態是安息的狀態，是這世界所能提供的安息，是在丈夫家中的安息，勝過在母親或婆婆家中所能期望的。[3.] 這安息是神的恩賜。若在我們外在的境遇中找到任何滿足與安適，必須在其中承認神。有些負軛不均的人，即使在丈夫家中也找不到多少安息。他們的患難當使那些關係舒適的人更加感恩。然而當讓神作靈魂的安息，在天這邊不當思想完全的安息。
（3.）她滿懷情意地打發她們走：她與她們親嘴，巴不得有更好的東西給她們，然而金銀她沒有。不過，這離別的親嘴要作為真實友誼的印記（雖然她再也見不到她們），她活著一日，就必保留這甜美的記憶。親人若必須分離，就當這樣在愛中分離，好使他們（若在這世上不再相見）能在永遠之愛的世界中相見。
3. 兩個年輕寡婦想不到要與她們的好婆婆分離，那位敬虔的以色列人美好的品行如此贏得了她們的心。她們不僅放聲而哭，依依不捨，而且表白要追隨她的決心（Ru 1:10）：「我們必與你一同回你本國去，與你同甘共苦。」這是對婆婆罕見的情意，也證明她們為她的緣故對以色列民有了好感。甚至後來回到她的神那裡去的俄珥巴，此刻似乎也決心要與拿俄米同行。分離的悲傷儀式和當時所流的眼淚，從她口中引出這表白，卻沒有持久。沒有堅定判斷的強烈情感，通常產生軟弱的決心。
4. 拿俄米設法勸阻她們不要同去（Ru 1:11-13）。
（1.）拿俄米舉出自己的患難境況。她若在迦南有兒子，或有任何近親可以期望娶這些寡婦——為已逝者存留後裔並贖回家族已抵押的產業——那也許能鼓勵她們盼望在伯利恆得到舒適的安頓。但她沒有兒子，也想不出有任何近親願意盡親屬的本分，因此辯稱她絕不可能有兒子作她們的丈夫，因為她已太老不能再有丈夫；她的年紀所當想的是死和離世，不是結婚和重新開始。或者，她即使有丈夫，也不能期望有孩子；即使有兒子，也不能設想這些年輕寡婦會守著不嫁，直等她將要生的兒子長大到可婚的年齡。然而這還不是全部：她不僅不能設想為她們娶與她們身分相當的丈夫，也不知道如何供養她們與她們身分相當的生活。她所降到的那可憐境況中最大的痛苦，是她沒有能力照自己所願的為她們行事：耶和華的手攻擊了我，為你們的緣故比我自己的緣故更令我愁苦。注意，[1.] 她在患難中看自己為主要的目標，神的爭論主要是針對她：「*耶和華的手攻擊了我。*我是罪人；與神爭論的是我；與我相爭的是祂；我將此歸到自己身上。」我們在患難中這樣做是合宜的；雖然許多別人也分擔這苦難，我們卻當聽出杖的聲音，好像它只針對我們、對我們說話，不把它的責備寄放在別人家門口，而是自己承當。[2.] 她最為其中累及她們的部分而嘆息。她是罪人，但她們是受苦者：為你們的緣故甚是愁苦。恩慈慷慨的心靈寧可背負自己的重擔，也不忍看它成為別人的重擔，或別人因此被牽累在患難中。拿俄米自己缺乏還容易忍受，卻不忍看女兒們缺乏。「所以我的女兒們哪，回去吧，因為我無能為你們行甚麼善事。」但，
（2.）拿俄米這樣阻攔女兒們同去，做得對嗎？她若帶她們同去，本可以救她們脫離摩押的偶像，領她們到以色列神的信仰和敬拜之中。拿俄米無疑願意如此行。但，[1.] 她們若來，她不要她們為她的緣故而來。那些僅為附和親屬、為討好親友、或為有伴而來的人，只是為順應關係而接受宗教信仰，這樣的歸信者價值不大，也持久不了。[2.] 她們若來，她要她們經過深思熟慮的選擇，先坐下計算代價——這是接受宗教信仰的人所當做的。把最壞的一面告訴我們是好的。我們的救主對那在熱心中說出豪言的人——主啊，你無論往哪裡去，我要跟從你——也是這樣行的。「來，來，」基督說，「你能像我這樣度日嗎？人子沒有枕頭的地方；知道這一點，再考慮你是否能甘心與祂同甘共苦」（Mt 8:19,20）。拿俄米就是這樣對待她的兩個媳婦。經過慎重考慮而成熟的決心，才會常存於心中；而速熟的也速朽。
5. 俄珥巴輕易被說服，順從自己敗壞的傾向，回到本國、親屬和父家——正在她大有希望得著有效呼召而離開的時候。她們倆都又放聲而哭（Ru 1:14），因拿俄米所說的體貼話語而大受感動。但這對她們產生了不同的效果：對俄珥巴是作了死的香氣叫他死；拿俄米陳述她們若繼續往迦南所當預期的種種不便，把她趕回摩押地，為她的背道提供了藉口；相反地，這卻堅定了路得的決心，以及她對拿俄米的美好情意，她從未像在這時候那樣為拿俄米的智慧和良善所傾倒；這樣，對她是作了活的香氣叫他活。（1.）俄珥巴與婆婆親嘴，就是滿懷情意地向她告別，永遠地與她分手，沒有任何日後追隨的打算，正如那說要在埋葬父親或向家人告別之後跟從基督的人。俄珥巴的親嘴表明她對拿俄米有情意，不捨得分離；但她愛她還不夠到為她的緣故離開本國的地步。這樣，許多人對基督有看重和情意，卻因不能撇下別的事物來跟從祂，而與祂所賜的救恩無分。他們愛祂卻又離開祂，因為他們愛祂不夠，反倒更愛別的事物。這樣，那少年人從基督那裡走開時是憂憂愁愁地走的（Mt 19:22）。但，（2.）路得捨不得她。她從家裡出來時是否已決定要與她同行，這沒有說明；也許她早因對以色列的神和祂的律法的真誠情意——拿俄米的良好教訓使她對此有所認識——而決定了要怎樣行。
6. 拿俄米勸路得回去，以她姐姐的榜樣作為進一步的激勵（Ru 1:15）：你嫂子已經回她本國去了，自然也就回到她的神那裡去了；因為她不論與婆婆同住時怎樣行，回到敬拜基抹的人中間居住之後，再要對以色列的神表示尊敬幾乎是不可能的。那些離開聖徒的團契、回到摩押民中的人，必定中斷與神的團契，接受摩押的偶像。如今，你也跟著你嫂子回去，即「你若要回去，現在就回去。這是你堅定的最大試驗；經得起這試驗，你就永遠是我的了。」像俄珥巴背道這樣的絆跌是必須有的，好使那些完全而真誠的人顯明出來，正如路得在此時所顯明的。
7. 路得以最莊嚴的宣告結束了這番辯論，宣告她永不離棄她、永不回到本國和舊關係的不可動搖的決心（Ru 1:16,17）。
（1.）再沒有比這更美、更勇敢的話了。她似乎在她姐姐走了之後另有一個靈、另一番言語，這是神的恩典使靈魂堅決選擇那上好分兒的實例。願你這樣吸引我，我們就快跑跟隨你。她母親的勸阻使她更加堅定；正如約書亞對百姓說你們不能事奉耶和華時，他們更加激烈地說不然，我們必定要事奉。[1.] 她求婆婆不要再反對她去：「不要催我離開你回去不跟隨你；因為你如今一切的勸說都不能動搖你先前的教訓在我心中所造成的決心，所以不要再讓我聽見這些話了。」注意，對那些已決心歸向神和宗教的人來說，被試探被勸誘去改變決心，是極大的煩擾和不安。那些不作此想的人也不願聽見此話。不要催我。旁註讀作不要與我作對。注意，我們當把那些攔阻我們走往天上迦南之路的人算為與我們反對的，實在是我們的仇敵。他們可能是我們的親屬，卻不能作我們的朋友——那些在事奉神和宗教之工上勸阻我們、使我們灰心的人。[2.] 她非常具體地表明要依附她、永不離棄她的決心；她所說的是一個為神為天而決心之人的言語。她所愛上的，不是母親的美貌、財富或華麗（這一切都已凋殘逝去），而是她的智慧、美德和恩典——這些在她如今貧窮愁苦的光景中仍與她同在——因此她決心依附她。第一，她要與她同行：你往哪裡去，我也往那裡去，雖然往一個我從未見過的國，而且我從小受教對它存有輕視；雖然離我本國甚遠，但有你在，每一條路都是愉快的。第二，她要與她同住：「你在哪裡住宿，我也在那裡住宿，哪怕是在茅屋裡，哪怕住宿不比雅各以石為枕時更好。你在哪裡安杖，我也在哪裡安杖，不論在何處。」第三，她要把利益與她交織在一起：你的國就是我的國。她從拿俄米的品格斷定，那大國是個有智慧、有聰明的國。她從她的好母親來判斷他們全體——這位母親無論到哪裡都為自己的國家增光（凡承認與那更美之鄉——即天上的——有關係的人，都當這樣努力），因此她若被算為他們中的一個就覺得幸福。「你的百姓要作我所交往的、所效法的、所關心的百姓。」第四，她要與她同守信仰。這樣她決定usque ad aras——直到祭壇：「你的神就是我的神，再見了摩押的一切神明，它們都是虛無和謊言。我要敬拜以色列的神，獨一永活真神，單單信靠祂，事奉祂，凡事受祂引導」；這就是以耶和華為我們的神。第五，她甘願與她同死於一榻：你在哪裡死，我也在那裡死。她認定她們都必死，而且按理拿俄米既年長必先死；她決心若可能就繼續住在同一個家裡，直到自己的日子也滿足，同時也暗示渴望在死時有分於她的福氣；她願與她死在同一個地方，作為她要照同一樣式而死的記號。「讓我像義人拿俄米那樣死，讓我的結局也像她一樣。」第六，她願與她同葬一墳，把骨頭放在她骨頭旁邊：也葬在那裡，不願甚至把自己的遺體運回摩押地，以表示對它任何殘餘的眷戀；而是拿俄米與她既已聯合為一靈，她願她們的塵土也交融，盼望一同復活、在另一世界永遠同在。[3.] 她以莊嚴的誓言堅定自己依附拿俄米的決心：願耶和華重重地降罰與我（這是古老的誓言格式），除非死能使你我相離。起誓為證，就結束了這番爭論，並給她留下永久的約束，使她永不離棄她如今所選擇的這條好路。第一，其中隱含著死亡將暫時使他們分離。她可以承諾死在同一個地方、葬在同一個地方，卻不能承諾同時；也許她先死，這就使他們分離了。注意，死亡分開那些別的任何事都不能分開的人。臨終之時就是分離之時，我們當如此思想並為之預備。第二，她決心除死以外沒有別的能使他們分離；不論自己家人和本國的任何恩情，也不論在他們中間高升的任何盼望；不論以色列的任何冷淡，也不論在他們中間貧窮和羞辱的恐懼。「不，我永不離開你。」如今，
（2.）這是歸向神和宗教之堅定歸信者的榜樣。我們也當這樣確定。[1.] 我們當以耶和華為我們的神。「這神就是我的神，直到永遠；我已認祂為我的。」[2.] 我們既以神為我們的神，就當在一切境遇中以祂的百姓為我們的百姓；雖然他們是貧窮被人輕看的百姓，只要是祂的，就必作我們的。[3.] 我們既在他們中間有分，就當樂意與他們同甘共苦、與他們同度。我們當順服同一軛並在其中忠心拉扯，背起同一十字架並甘心背負，往神要我們去的地方去——哪怕是流放；住在神要我們住的地方——哪怕是監獄；死在神要我們死的地方，把我們的骨頭安放在正直人的墳墓裡——他們進入平安、在床上安息，雖然只是普通人的墳墓。[4.] 我們當決心繼續忍耐到底，在這點上我們對基督的依附當比路得對拿俄米的更加緊密。她決心除死之外沒有別的能使他們分離；但我們當決心連死亡本身也不能使我們與對基督的本分分離，這樣我們就可以確信連死亡本身也不能使我們與在基督裡的幸福分離。[5.] 我們當以永不破裂的繩索綁住我們的靈魂，向耶和華起誓要專靠祂。牢牢綁住，就牢牢尋見。心地正直的人不因保證而吃驚。
8. 拿俄米因此沉默了（Ru 1:18）：她見路得定意要跟隨自己去（這正是她一切所說的話所要達到的目的——使她有堅定的心志跟她去），她見自己已達到目的，就十分滿意，不再勸她了。她不能再求甚麼，勝過路得剛才所作的那莊嚴表白。請看決心的能力，它如何使試探沉默。那些不堅定、在信仰的道路上沒有堅定心志而行的人，是試探那試探者，如同半開的門引賊入室；但決心關上門、插上栓，抵擋魔鬼，就迫使他逃跑。
迦勒底意譯本這樣敘述拿俄米與路得之間的辯論：——路得說，不要催我離開你，因為我要作歸信者。拿俄米說，我們受命要守安息日和節期，在那些日子我們不可走超過二千肘的路——一個安息日可走的路程。路得說，*好，你往哪裡去，我也往那裡去。*拿俄米說，*我們受命不可與外邦人同宿。*路得說，*好，你在哪裡住宿，我也在那裡住宿。*拿俄米說，*我們受命遵守六百一十三條誡命。*路得說，*好，你的百姓遵守甚麼，我也遵守甚麼，因為他們要作我的百姓。*拿俄米說，*我們不可敬拜任何外邦的神。*路得說，*好，你的神就是我的神。*拿俄米說，*我們對罪犯有四種死刑：用石頭打死、用火焚燒、勒死、用刀殺死。*路得說，*好，你在哪裡死，我也在那裡死。*拿俄米說，*我們有墳地。*路得說，在那裡，我也葬在那裡。
英文原文
Naomi Returns to Canaan; Naomi and Her Daughters-in-Law; Ruth's Constancy to Naomi (1312 BC)
⁶ Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread.
⁷ Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.
⁸ And Naomi said unto her two daughters in law, Go, return each to her mother's house: the LORD deal kindly with you, as ye have dealt with the dead, and with me.
⁹ The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.
¹⁰ And they said unto her, Surely we will return with thee unto thy people.
¹¹ And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands?
¹² 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 have a husband also to night, and should also bear sons;
¹³ Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.
¹⁴ And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
¹⁵ And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.
¹⁶ 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.
See here, I. The good affection Naomi bore to the land of Israel, Ru 1:6. Though she could not stay in it while the famine lasted, she would not stay out of it when the famine ceased. Though the country of Moab had afforded her shelter and supply in a time of need, yet she did not intend it should be her rest for ever; no land should be that but the holy land, in which the sanctuary of God was, of which he had said, This is my rest for ever. Observe,
1. God, at last, returned in mercy to his people; for, though he contend long, he will not contend always. As the judgment of oppression, under which they often groaned in the time of the judges, still came to an end, after a while, when God had raised them up a deliverer, so here the judgment of famine: At length God graciously visited his people in giving them bread. Plenty is God's gift, and it is his visitation which by bread, the staff of life, holds our souls in life. Though this mercy be the more striking when it comes after famine, yet if we have constantly enjoyed it, and never knew what famine meant, we are not to think it the less valuable.
2. Naomi then returned, in duty to her people. She had often enquired of their state, what harvests they had and how the markets went, and still the tidings were discouraging; but like the prophet's servant, who, having looked seven times and seen no sign of rain, at length discerned a cloud no bigger than a man's hand, which soon overspread the heavens, so Naomi at last has good news brought her of plenty in Bethlehem, and then she can think of no other than returning thither again. Her new alliances in the country of Moab could not make her forget her relation to the land of Israel. Note, Though there be a reason for our being in bad places, yet, when the reason ceases, we must by no means continue in them. Forced absence from God's ordinances, and forced presence with wicked people, are great afflictions; but when the force ceases, and such a situation is continued of choice, then it becomes a great sin. It should seem she began to think of returning immediately upon the death of her two sons, (1.) Because she looked upon that affliction to be a judgment upon her family for lingering in the country of Moab; and hearing this to be the voice of the rod, and of him that appointed it, she obeys and returns. Had she returned upon the death of her husband, perhaps she might have saved the life of her sons; but, when God judgeth he will overcome, and, if one affliction prevail not to awaken us to a sight and sense of sin and duty, another shall. When death comes into a family it ought to be improved for the reforming of what is amiss in the family: when relations are taken away from us we are put upon enquiry whether, in some instance or other, we are not out of the way of our duty, that we may return to it. God calls our sins to remembrance, when he slays a son, 1Ki 17:18. And, if he thus hedge up our way with thorns, it is that he may oblige us to say, We will go and return to our first husband, as Naomi here to her country, Ho 2:7. (2.) Because the land of Moab had now become a melancholy place to her. It is with little pleasure that she can breathe in that air in which her husband and sons had expired, or go on that ground in which they lay buried out of her sight, but not out of her thoughts; now she will go to Canaan again. Thus God takes away from us the comforts we stay ourselves too much upon and solace ourselves too much in, here in the land of our sojourning, that we may think more of our home in the other world, and by faith and hope may hasten towards it. Earth is embittered to us, that heaven may be endeared.
II. The good affection which her daughters-in-law, and one of them especially, bore to her, and her generous return of their good affection.
1. They were both so kind as to accompany her, some part of the way at least, when she returned towards the land of Judah. Her two daughters-in-law did not go about to persuade her to continue in the land of Moab, but, if she was resolved to go home, would pay her all possible civility and respect at parting; and this was one instance of it: they would bring her on her way, at least to the utmost limits of their country, and help her to carry her luggage as far as they went, for it does not appear that she had any servant to attend her, Ru 1:7. By this we see both that Naomi, as became an Israelite, had been very kind and obliging to them and had won their love, in which she is an example to all mothers-in-law, and that Orpah and Ruth had a just sense of her kindness, for they were willing to return it thus far. It was a sign they had dwelt together in unity, though those were dead by whom the relation between them came. Though they retained an affection for the gods of Moab (Ru 1:15), and Naomi was still faithful to the God of Israel, yet that was no hindrance to either side from love and kindness, and all the good offices that the relation required. Mothers-in-law and daughters-in-law are too often at variance (Mt 10:35), and therefore it is the more commendable if they live in love; let all who sustain this relation aim at the praise of doing so.
2. When they had gone a little way with her Naomi, with a great deal of affection, urged them to go back (Ru 1:8,9): Return each to her mother's house. When they were dislodged by a sad providence from the house of their husbands it was a mercy to them that they had their parents yet living, that they had their houses to go to, where they might be welcome and easy, and were not turned out to the wide world. Naomi suggests that their own mothers would be more agreeable to them than a mother-in-law, especially when their own mothers had houses and their mother-in-law was not sure she had a place to lay her head in which she could call her own. She dismisses them,
(1.) With commendation. This is a debt owing to those who have conducted themselves well in any relation, they ought to have the praise of it: You have dealt kindly with the dead and with me, that is, "You were good wives to your husbands that are gone, and have been good daughters to me, and not wanting to your duty in either relation." Note, When we and our relations are parting, by death or otherwise, it is very comfortable if we have both their testimony and the testimony of our own consciences for us that while we were together we carefully endeavoured to do our duty in the relation. This will help to allay the bitterness of parting; and, while we are together, we should labour so to conduct ourselves as that when we part we may not have cause to reflect with regret upon our miscarriages in the relation.
(2.) With prayer. It is very proper for friends, when they part, to part with prayer. She sends them home with her blessing; and the blessing of a mother-in-law is not to be slighted. In this blessing she twice mentions the name Jehovah, Israel's God, and the only true God, that she might direct her daughters to look up to him as the only fountain of all good. To him she prays in general that he would recompense to them the kindness they had shown to her and hers. It may be expected and prayed for in faith that God will deal kindly with those that have dealt kindly with their relations. He that watereth shall be watered also himself. And, in particular, that they might be happy in marrying again: The Lord grant that you may find rest, each of you in the house of her husband. Note, [1.] It is very fit that, according to the apostle's direction (1Ti 5:14), the younger women, and he speaks there of young widows, should marry, bear children, and guide the house. And it is a pity that those who have approved themselves good wives should not again be blessed with good husbands, especially those that, like these widows, have no children. [2.] The married state is a state of rest, such rest as this world affords, rest in the house of a husband, more than can be expected in the house of a mother or a mother-in-law. [3.] This rest is God's gift. If any content and satisfaction be found in our outward condition, God must be acknowledged in it. There are those that are unequally yoked, that find little rest even in the house of a husband. Their affliction ought to make those the more thankful to whom the relation is comfortable. Yet let God be the rest of the soul, and no perfect rest thought of on this side heaven.
(3.) She dismissed them with great affection: She kissed them, wished she had somewhat better to give them, but silver and gold she had none. However, this parting kiss shall be the seal of such a true friendship as (though she never see them more) she will, while she lives, retain the pleasing remembrance of. If relations must part, let them thus part in love, that they may (if they never meet again in this world) meet in the world of everlasting love.
3. The two young widows could not think of parting with their good mother-in-law, so much had the good conversation of that pious Israelite won upon them. They not only lifted up their voice and wept, as loth to part, but they professed a resolution to adhere to her (Ru 1:10): "Surely we will return with thee unto thy people, and take our lot with thee." It is a rare instance of affection to a mother-in-law and an evidence that they had, for her sake, conceived a good opinion of the people of Israel. Even Orpah, who afterwards went back to her gods, now seemed resolved to go forward with Naomi. The sad ceremony of parting, and the tears shed on that occasion, drew from her this protestation, but it did not hold. Strong passions, without a settled judgment, commonly produce weak resolutions.
4. Naomi sets herself to dissuade them from going along with her, Ru 1:11-13.
(1.) Naomi urges her afflicted condition. If she had had any sons in Canaan, or any near kinsmen, whom she could have expected to marry the widows, to raise up seed to those that were gone, and to redeem the mortgaged estate of the family, it might have been some encouragement to them to hope for a comfortable settlement at Bethlehem. But she had no sons, nor could she think of any near kinsman likely to do the kinsman's part, and therefore argues that she was never likely to have any sons to be husbands for them, for she was too old to have a husband; it became her age to think of dying and going out of the world, not of marrying and beginning the world again. Or, if she had a husband, she could not expect to have children, nor, if she had sons, could she think that these young widows would stay unmarried till her sons that should yet be born would grow up to be marriageable. Yet this was not all: she could not only not propose to herself to marry them like themselves, but she knew not how to maintain them like themselves. The greatest grievance of that poor condition to which she was reduced was that she was not in a capacity to do for them as she would: It grieveth me more for your sakes than for my own that the hand of the Lord has gone out against me. Observe, [1.] She judges herself chiefly aimed at in the affliction, that God's quarrel was principally with her: "The hand of the Lord has gone out against me. I am the sinner; it is with me that God has a controversy; it is with me that he is contending; I take it to myself." This well becomes us when we are under affliction; though many others share in the trouble, yet we must hear the voice of the rod as if it spoke only against us and to us, not billeting the rebukes of it at other people's houses, but taking them to ourselves. [2.] She laments most the trouble that redounded to them from it. She was the sinner, but they were the sufferers: It grieveth me much for your sakes. A gracious generous spirit can better bear its own burden than it can bear to see it a grievance to others, or others in any way drawn into trouble by it. Naomi could more easily want herself than see her daughters want. "Therefore turn again, my daughters, for, alas! I am in no capacity to do you any kindness." But,
(2.) Did Naomi do well thus to discourage her daughters from going with her, when, by taking them with her, she might save them from the idolatry of Moab and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do so. But, [1.] If they did come with her, she would not have them to come upon her account. Those that take upon them a profession of religion only in complaisance to their relations, to oblige their friends, or for the sake of company, will be converts of small value and of short continuance. [2.] If they did come with her, she would have them to make it their deliberate choice, and to sit down first and count the cost, as it concerns those to do that may take up a profession of religion. It is good for us to be told the worst. Our Saviour took this course with him who, in the heat of zeal, spoke that bold word, Master, I will follow thee whithersoever thou goest. "Come, come," says Christ, "canst thou fare as I fare? The Son of man has not where to lay his head; know this, and then consider whether thou canst find in thy heart to take thy lot with him," Mt 8:19,20. Thus Naomi deals with her daughters-in-law. Thoughts ripened into resolves by serious consideration are likely to be kept always in the imagination of the heart, whereas what is soon ripe is soon rotten.
5. Orpah was easily persuaded to yield to her own corrupt inclination, and to go back to her country, her kindred, and her father's house, now when she stood fair for an effectual call from it. They both lifted up their voice and wept again (Ru 1:14), being much affected with the tender things that Naomi had said. But it had a different effect upon them: to Orpah it was a savour of death unto death; the representation Naomi had made of the inconveniences they must count upon if they went forward to Canaan sent her back to the country of Moab, and served her as an excuse for her apostasy; but, on the contrary, it strengthened Ruth's resolution, and her good affection to Naomi, with whose wisdom and goodness she was never so charmed as she was upon this occasion; thus to her it was a savour of life unto life. (1.) Orpah kissed her mother-in-law, that is, took an affectionate leave of her, bade her farewell for ever, without any purpose to follow her hereafter, as he that said he would follow Christ when he had buried his father or bidden those farewell that were at home. Orpah's kiss showed she had an affection for Naomi and was loth to part from her; yet she did not love her well enough to leave her country for her sake. Thus many have a value and affection for Christ, and yet come short of salvation by him, because they cannot find in their hearts to forsake other things for him. They love him and yet leave him, because they do not love him enough, but love other things better. Thus the young man that went away from Christ went away sorrowful, Mt 19:22. But, (2.) Ruth clave unto her. Whether, when she came from home, she was resolved to go forward with her or no does not appear; perhaps she was before determined what to do, out of a sincere affection for the God of Israel and to his law, of which, by the good instructions of Naomi, she had some knowledge.
6. Naomi persuades Ruth to go back, urging, as a further inducement, her sister's example (Ru 1:15): Thy sister-in-law has gone back to her people, and therefore of course gone back to her gods; for, whatever she might do while she lived with her mother-in-law, it would be next to impossible for her to show any respect to the God of Israel when she went to live among the worshippers of Chemosh. Those that forsake the communion of saints, and return to the people of Moab, will certainly break off their communion with God, and embrace the idols of Moab. Now, return thou after thy sister, that is, "If ever thou wilt return, return now. This is the greatest trial of thy constancy; stand this trial, and thou art mine for ever." Such offences as that of Orpah's revolt must needs come, that those who are perfect and sincere may be made manifest, as Ruth was upon this occasion.
7. Ruth puts an end to the debate by a most solemn profession of her immovable resolution never to forsake her, nor to return to her own country and her old relations again, Ru 1:16,17.
(1.) Nothing could be said more fine, more brave, than this. She seems to have had another spirit, and another speech, now that her sister had gone, and it is an instance of the grace of God inclining the soul to the resolute choice of the better part. Draw me thus, and we will run after thee. Her mother's dissuasions made her the more resolute; as when Joshua said to the people, You cannot serve the Lord, they said it with the more vehemence, Nay, but we will. [1.] She begs of her mother-in-law to say no more against her going: "Entreat me not to leave thee, or to return from following after thee; for all thy entreaties now cannot shake that resolution which thy instructions formerly have wrought in me, and therefore let me hear no more of them." Note, It is a great vexation and uneasiness to those that are resolved for God and religion to be tempted and solicited to alter their resolution. Those that would not think of it would not hear of it. Entreat me not. The margin reads it, Be not against me. Note, We are to reckon those against us, and really our enemies, that would hinder us in our way to the heavenly Canaan. Our relations they may be, but they cannot be our friends, that would dissuade us from and discourage us in the service of God and the work of religion. [2.] She is very particular in her resolution to cleave to her and never to forsake her; and she speaks the language of one resolved for God and heaven. She is so in love, not with her mother's beauty, or riches, or gaiety (all these were withered and gone), but with her wisdom, and virtue, and grace, which remained with her, even in her present poor and melancholy condition, that she resolves to cleave to her. First, She will travel with her: Whither thou goest I will go, though to a country I never saw and in a low and ill opinion of which I have been trained up; though far from my own country, yet with thee every road shall be pleasant. Secondly, She will dwell with her: "Where thou lodgest I will lodge, though it be in a cottage, nay, though it be no better a lodging than Jacob had when he had the stones for his pillow. Where thou settest up thy staff I will set up mine, be it where it may." Thirdly, She will twist interest with her: Thy people shall be my people. From Naomi's character she concludes certainly that the great nation was a wise and an understanding people. She judges of them all by her good mother, who, wherever she went, was a credit to her country (as all those should study to be who profess relation to the better country, that is, the heavenly), and therefore she will think herself happy if she may be reckoned one of them. "Thy people shall be mine to associate with, to be conformable to, and to be concerned for." Fourthly, She will join in religion with her. Thus she determined to be hers usque ad aras—to the very altars: "Thy God shall be my God, and farewell to all the gods of Moab, which are vanity and a lie. I will adore the God of Israel, the only living and true God, trust in him alone, serve him, and in every thing be ruled by him;" this is to take the Lord for our God. Fifthly, She will gladly die in the same bed: Where thou diest will I die. She takes it for granted they must both die, and that in all probability Naomi, as the elder, would die first, and resolves to continue in the same house, if it might be, till her days also were fulfilled, intimating likewise a desire to partake of her happiness in death; she wishes to die in the same place, in token of her dying after the same manner. "Let me die the death of righteous Naomi, and let my last end be like hers." Sixthly, She will desire to be buried in the same grave, and to lay her bones by hers: There will I be buried, not desiring to have so much as her dead body carried back to the country of Moab, in token of any remaining kindness for it; but, Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and being together for ever in the other world. [3.] She backs her resolution to adhere to Naomi with a solemn oath: The Lord do so to me, and more also (which was an ancient form of imprecation), if aught but death part thee and me. An oath for confirmation was an end of this strife, and would leave a lasting obligation upon her never to forsake that good way she was now making choice of. First, It is implied that death would separate between them for a time. She could promise to die and be buried in the same place, but not at the same time; it might so happen that she might die first, and this would part them. Note, Death parts those whom nothing else will part. A dying hour is a parting hour, and should be so thought of by us and prepared for. Secondly, It is resolved that nothing else should part them; not any kindness from her own family and people, nor any hope of preferment among them, not any unkindness from Israel, nor the fear of poverty and disgrace among them. "No, I will never leave thee." Now,
(2.) This is a pattern of a resolute convert to God and religion. Thus must we be at a point. [1.] We must take the Lord for our God. "This God is my God for ever and ever; I have avouched him for mine." [2.] When we take God for our God we must take his people for our people in all conditions; though they be a poor despised people, yet, if they be his, they must be ours. [3.] Having cast in our lot among them, we must be willing to take our lot with them and to fare as they fare. We must submit to the same yoke and draw in it faithfully, take up the same cross and carry it cheerfully, go where God will have us to go, though it should be into banishment, and lodge where he will have us to lodge, though it be in a prison, die where he will have us die, and lay our bones in the graves of the upright, who enter into peace and rest in their beds, though they be but the graves of the common people. [4.] We must resolve to continue and persevere, and herein our adherence to Christ must be closer than that of Ruth to Naomi. She resolved that nothing but death should separate them; but we must resolve that death itself shall not separate us from our duty to Christ, and then we may be sure that death itself shall not separate us from our happiness in Christ. [5.] We must bind our souls with a bond never to break these pious resolutions, and swear unto the Lord that we will cleave to him. Fast bind, fast find. He that means honestly does not startle at assurances.
8. Naomi is hereby silenced (Ru 1:18): When she saw that Ruth was stedfastly minded to go with her (which was the very thing she aimed at in all that she had said, to make her of a stedfast mind in going with her), when she saw that she had gained her point, she was well satisfied, and left off speaking to her. She could desire no more than that solemn protestation which Ruth had just now made. See the power of resolution, how it puts temptation to silence. Those that are unresolved, and go in religious ways without a stedfast mind, tempt the tempter, and stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil, and forces him to flee.
The Chaldee paraphrase thus relates the debate between Naomi and Ruth:—Ruth said, Entreat me not to leave thee, for I will be a proselyte. Naomi said, We are commanded to keep sabbaths and good days, on which we may not travel above 2000 cubits—a sabbath-day's journey. Well, said Ruth, whither thou goest I will go. Naomi said, We are commanded not to tarry all night with Gentiles. Well, said Ruth, where thou lodgest I will lodge. Naomi said, We are commanded to keep 613 precepts. Well, said Ruth, whatever thy people keep I will keep, for they shall be my people. Naomi said, We are forbidden to worship any strange god. Well, said Ruth, thy God shall be my God. Naomi said, We have four sorts of deaths for malefactors, stoning, burning, strangling, and slaying with the sword. Well, said Ruth, where thou diest I will die. We have, said Naomi, houses of sepulchre. And there, said Ruth, will I be buried.
19-22
Naomi's Reception at Bethlehem (1312 BC)
拿俄米在伯利恆被接待（主前1312年）
¹⁹ 於是二人同行，來到伯利恆。她們到了伯利恆，合城的人就都驚訝。婦女們說：「這是拿俄米嗎？」
²⁰ 拿俄米對她們說：「不要叫我拿俄米，要叫我瑪拉，因為全能者使我受了大苦。」
²¹ 我滿滿地出去，耶和華使我空空地回來。耶和華降禍與我，全能者使我受苦。既是這樣，你們為何還叫我拿俄米呢？」
²² 拿俄米和她兒婦摩押女子路得，從摩押地回來，到伯利恆，正是動手割大麥的時候。
拿俄米和路得經過許多疲憊的腳程（我們可以想像，旅程的勞累因拿俄米對這位歸信者的善教，以及她們一路美好的交談而稍得紓解），終於來到了伯利恆。她們來得正是時候，在開始割大麥的時候，這是他們收割季節之首，小麥的收割隨在後頭。如今拿俄米親眼所見，可以印證她在摩押地所聽見的——耶和華眷顧自己的百姓，賜糧食與他們；路得也可以親眼看到這塊美地最美的景象；她們也有機會為過冬預備糧食。我們的時候在神手中，無論是事件的本身，還是事件發生的時刻。此處特別留意：
一、鄰舍因這事而起的騷動（得一19）：合城的人就都驚訝。她從前的熟人聚集在她身邊，打聽她的近況，並歡迎她回到伯利恆。又或者他們為她驚動，是怕她成為本城的負擔，因她看來如此寒傖。由此可見她從前必是受人尊敬地生活，否則不會引起這麼多人的注意。向來身處高位和順境的人一旦敗落，或陷於貧困羞辱之中，他們的敗落就格外引人注目。他們說：這是拿俄米嗎？說這話的是城裡的婦女，因為這字是陰性的。從前與她親密的人見她如此景況，都大為吃驚；她在患難中被人改變得如此之大，她們幾乎不敢相信自己的眼睛，不能想像這就是她們從前所見那個容光煥發、秀美、華貴的人：*這是拿俄米嗎？*玫瑰枯萎時與它盛開時是何等不同。如今拿俄米與她在興盛之時相比，顯得何等可憐！若有人帶著輕蔑問這話，以此嘲笑她的苦難（「這就是那不甘心與鄰舍同甘共苦、非要漂泊到異國他鄉的人嗎？看她從中得了甚麼好處！」），他們的心胸就極其卑劣。再沒有甚麼比向淪落之人幸災樂禍更殘忍的了。但我們可以推想，多數人是出於同情與憐憫而問的：「這就是那個生活豐足、持家有道、又向窮人樂善好施的人嗎？黃金何竟失光！」那些曾見第一座聖殿之輝煌的人，看見第二座聖殿的簡陋時便哭泣；這裡的人也是如此。當注意：患難能在短時間內帶來巨大而令人驚訝的改變。當我們看見疾病和年老如何改變人，改變他們的容貌和性情，我們便會想起伯利恆人所說的話：「這是拿俄米嗎？人簡直不能認出她是同一個人。」願神藉他的恩典使我們預備好面對這一切的改變，尤其是那最大的改變！
二、拿俄米心靈的鎮定。若有人以貧窮來譏笑她，她並沒有因此被他們激怒——她若貧窮而驕傲，就必如此；相反，她以極大的敬虔忍耐，承受了這一點以及患難中一切其他的愁苦效果（得一20、21）：不要叫我拿俄米，要叫我瑪拉，等等。「拿俄米意為愉悅或可愛；但我一切愉悅的事物都已荒廢；要叫我瑪拉——意為苦或苦澀，因為我如今是一個心靈愁苦的婦人。」她這樣使自己的心意與境況相符，這正是我們每一個人在境況不盡如人意時所當做的。當注意：
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她境況的改變，以及這改變如何被描述——帶著對神護理之工的敬虔之心，沒有任何激烈 的埋怨或抱怨。（1）這是一個非常悲傷而淒涼的改變。她滿滿地出去；當她有丈夫和兩個兒子同在時，她確實如此看自己。我們在世上安慰之豐滿，有許多是來自相親相愛的親屬關係。但如今她空空地回來，成了寡婦又無子，可能還變賣了家產，從她帶出去的一切財物中，只帶回了身上的衣服。我們在受造之物中所稱為豐滿的一切，是何等無常（撒上二5）。即使在豐足有餘之中，我們也可能陷入困境。但有一種豐滿，是屬靈和屬神的豐滿，是我們永不能被奪去的；有一個上好的福分，是不能從那些擁有它的人身上奪去的。（2）她承認神的手——他大能的手——在這患難之中。「是耶和華使我空空地回來；是全能者使我受苦。」當注意：再沒有甚麼比思想神的手在患難之中，更能使一個蒙恩的靈魂在患難之下得著滿足。這是出於耶和華（撒上三18；伯一21）。尤其要想到，那責打我們的乃是沙代（Shaddai），是全能者，與他相爭是愚昧，順服他則是我們的本分和益處。這正是神與他百姓立約時所用的名：我是全能的神，是全足的神（創十七1）。他以立約之神的身分管教，他的全足便可以成為我們在一切患難中的扶持與供應。那使我們倒空了受造之物的主，曉得如何以他自己來充滿我們。（3）她極其動情地講述這患難在她身上留下的印象：他使我受了大苦。苦難的杯是苦杯，即使是那後來結出平安的果子，就是義的，在當時仍不覺得喜樂，反覺得愁苦（來十二11）。約伯抱怨說：你按罪狀刑罰我（伯十三26）。（4）她承認這患難是出於神，是一種爭論：耶和華降禍與我（直譯：耶和華向我作見證）。當注意：神管教我們時，便是向我們作見證並與我們爭辯（伯十17），表明他對我們不悅。每一根杖都有聲音，是見證人的聲音。
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她的心靈與這改變的相稱：「不要叫我拿俄米，因為我不再愉悅，無論對我自己或我的朋友都是如此；要叫我瑪拉，這個名字與我如今的景況更為相稱。」許多人雖然卑微貧窮，卻仍喜歡被人稱呼他們從前所享受的那些虛浮的尊貴名號。拿俄米卻不如此。她的謙卑使她在失意之中不顧念榮耀的名號。神若以苦待她，她就順應這管治，情願被稱為瑪拉——苦。當注意：在使人謙卑的護理之工面前，我們的心也當謙卑下來。當我們的境況被降卑，我們的靈也當隨之降卑。這樣，我們的苦難便對我們成了聖潔的功課；因為對我們有益的，不是苦難本身，而是正確地忍受苦難。Perdidisti tot mala, si nondum misera esse didicisti——若你至今仍未學會如何受苦，那麼這許多災禍對你便是徒然了。（塞內加，《致赫爾維亞》）患難生忍耐。
英文原文
Naomi's Reception at Bethlehem (1312 BC)
¹⁹ So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi?
²⁰ And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
²¹ I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?
²² So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.
Naomi and Ruth, after many a weary step (the fatigue of the journey, we may suppose, being somewhat relieved by the good instructions Naomi gave to her proselyte and the good discourse they had together), came at last to Bethlehem. And they came very seasonably, in the beginning of the barley-harvest, which was the first of their harvests, that of wheat following after. Now Naomi's own eyes might convince her of the truth of what she had heard in the country of Moab, that the Lord had visited his people in giving them bread, and Ruth might see this good land in its best state; and now they had opportunity to provide for winter. Our times are in God's hand, both the events and the time of them. Notice is here taken,
I. Of the discomposure of the neighbours upon this occasion (Ru 1:19): All the city was moved about them. Her old acquaintance gathered about her, to enquire concerning her state, and to bid her welcome to Bethlehem again. Or perhaps they were moved about her, lest she should be a charge to the town, she looked so bare. By this it appears that she had formerly lived respectably, else there would not have been so much notice taken of her. If those that have been in a high and prosperous condition break, or fall into poverty or disgrace, their fall is the more remarkable. And they said, Is this Naomi? The women of the city said it, for the word is feminine. Those with whom she had formerly been intimate were surprised to see her in this condition; she was so much broken and altered with her afflictions that they could scarcely believe their own eyes, nor think that this was the same person whom they had formerly seen, so fresh, and fair, and gay: Is this Naomi? So unlike is the rose when it is withered to what it was when it was blooming. What a poor figure does Naomi make now, compared with what she made in her prosperity! If any asked this question in contempt, upbraiding her with her miseries ("is this she that could not be content to fare as her neighbours did, but must ramble to a strange country? see what she has got by it!"), their temper was very base and sordid. Nothing more barbarous than to triumph over those that are fallen. But we may suppose that the generality asked it in compassion and commiseration: "Is this she that lived so plentifully, and kept so good a house, and was so charitable to the poor? How has the gold become dim!" Those that had seen the magnificence of the first temple wept when they saw the meanness of the second; so these here. Note, Afflictions will make great and surprising changes in a little time. When we see how sickness and old age alter people, change their countenance and temper, we may think of what the Bethlehemites said: "Is this Naomi? One would not take it to be the same person." God, by his grace, fit us for all such changes, especially the great change!
II. Of the composure of Naomi's spirit. If some upbraided her with her poverty, she was not moved against them, as she would have been if she had been poor and proud; but, with a great deal of pious patience, bore that and all the other melancholy effects of her affliction (Ru 1:20,21): Call me not Naomi, call me Mara, etc. "Naomi signifies pleasant or amiable; but all my pleasant things are laid waste; call me Mara, bitter or bitterness, for I am now a woman of a sorrowful spirit." Thus does she bring her mind to her condition, which we all ought to do when our condition is not in every thing to our mind. Observe,
1. The change of her state, and how it is described, with a pious regard to the divine providence, and without any passionate murmurings or complaints. (1.) It was a very sad and melancholy change. She went out full; so she thought herself when she had her husband with her and two sons. Much of the fulness of our comfort in this world arises from agreeable relations. But she now came home again empty, a widow and childless, and probably had sold her goods, and of all the effects she took with her brought home no more than the clothes on her back. So uncertain is all that which we call fulness in the creature, 1Sa 2:5. Even in the fulness of that sufficiency we may be in straits. But there is a fulness, a spiritual and divine fulness, which we can never be emptied of, a good part which shall not be taken from those that have it. (2.) She acknowledges the hand of God, his mighty hand, in the affliction. "It is the Lord that has brought me home again empty; it is the Almighty that has afflicted me." Note, Nothing conduces more to satisfy a gracious soul under an affliction than the consideration of the hand of God in it. It is the Lord, 1Sa 3:18, Job 1:21. Especially to consider that he who afflicts us is Shaddai, the Almighty, with whom it is folly to contend and to whom it is our duty and interest to submit. It is that name of God by which he enters into covenant with his people: I am God Almighty, God All-sufficient, Ge 17:1. He afflicts as a God in covenant, and his all-sufficiency may be our support and supply under all our afflictions. He that empties us of the creature knows how to fill us with himself. (3.) She speaks very feelingly of the impression which the affliction had made upon her: He has dealt very bitterly with me. The cup of affliction is a bitter cup, and even that which afterwards yields the peaceable fruit of righteousness, yet, for the present, is not joyous, but grievous, Heb 12:11. Job complains, Thou writest bitter things against me, Job 13:26. (4.) She owns the affliction to come from God as a controversy: The Lord hath testified against me. Note, When God corrects us he testifies against us and contends with us (Job 10:17), intimating that he is displeased with us. Every rod has a voice, the voice of a witness.
2. The compliance of her spirit with this change: "Call me not Naomi, for I am no more pleasant, either to myself or to my friends; but call me Mara, a name more agreeable to my present state." Many that are debased and impoverished yet affect to be called by the empty names and titles of honour they have formerly enjoyed. Naomi did not so. Her humility regards not a glorious name in a dejected state. If God deal bitterly with her, she will accommodate herself to the dispensation, and is willing to be called Mara, bitter. Note, It well becomes us to have our hearts humbled under humbling providences. When our condition is brought down our spirits should be brought down with it. And then our troubles are sanctified to us when we thus comport with them; for it is not an affliction itself, but an affliction rightly borne, that does us good. Perdidisti tot mala, si nondum misera esse didicisti—So many calamities have been lost upon you if you have not yet learned how to suffer. Sen. ad Helv. Tribulation works patience.
本章記載拿俄米的患難。一、作為困窘的當家人，因饑荒被迫遷往摩押地（Ru 1:1,2）。二、作為哀痛的寡婦與母親，為丈夫和兩個兒子的死而悲傷（Ru 1:3-5）。三、作為體貼的婆婆，想要善待兩個媳婦，卻在回到本國時不知如何才能如此行（Ru 1:6-13）。她與俄珥巴在憂愁中分離（Ru 1:14），卻帶著路得在敬畏中同行（Ru 1:15-18）。四、作為貧窮的婦人被送回最初定居之地，靠朋友的恩慈維生（Ru 1:19-22）。這一切既愁苦又似乎與她作對，然而全都在為益處而效力。