Ruth 1:8

Analysis & Commentary

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 kindly with the dead, and with me.

Naomi's command "Go, return" (lekhnah shovnah, לֵכְנָה שֹׁבְנָה) uses the imperative form, urging decisive action. She doesn't merely suggest but commands them to turn back to Moab. The reference to "mother's house" rather than "father's house" (the typical expression) is unusual, possibly indicating that their fathers were deceased, or emphasizing the female sphere where young widows would find comfort and eventually new marriages.

The phrase "the LORD deal kindly with you" invokes Yahweh's blessing despite urging them to return to Moab. This demonstrates Naomi's recognition that Yahweh's care extends beyond ethnic boundaries—He can bless even Moabites who show covenant loyalty. The word "kindly" translates chesed (חֶסֶד), one of the Old Testament's most significant theological terms, meaning loyal love, covenant faithfulness, or steadfast mercy. It describes God's unwavering commitment to His promises.

Naomi's prayer asks God to show chesed to her daughters-in-law "as ye have dealt kindly with the dead, and with me." She recognizes their loyal love (chesed) toward her deceased sons and herself. This is remarkable—Naomi sees her pagan Moabite daughters-in-law as having demonstrated covenant loyalty, the very quality that should characterize God's people Israel. Their faithfulness to their Israelite husbands and widowed mother-in-law exemplified chesed more than many Israelites demonstrated during the judges period.

Historical Context

The concept of chesed (covenant loyalty) is central to Old Testament theology, describing both God's faithfulness to Israel and the loyalty expected within covenant relationships. It goes beyond mere legal obligation to include genuine affection, commitment beyond what duty requires, and steadfast loyalty regardless of circumstances. That Naomi attributes chesed to Moabite women demonstrates this virtue transcends ethnicity—it's a quality of character, not merely cultural identity.

Returning to their mothers' houses would mean Ruth and Orpah rejoining Moabite society with prospects of remarriage to Moabite men. Ancient Near Eastern customs expected young childless widows to remarry, providing economic security and continuing family lines. Naomi's urging them to return wasn't callousness but realism—she had nothing to offer them in Judah, while Moab offered security and future prospects.

The historical irony is profound: during Israel's judges period, when "every man did what was right in his own eyes" (Judges 21:25), two Moabite women demonstrated covenant loyalty surpassing many Israelites. This pattern repeats throughout Scripture—God finds faith in unexpected places (Rahab the Canaanite, Ruth the Moabite, the Syrophoenician woman, the Roman centurion) while covenant people often fail in faithfulness. Election doesn't guarantee faithfulness; grace produces gratitude-motivated loyalty wherever hearts genuinely encounter God.

Questions for Reflection

• In what relationships might you be prioritizing your needs over others' genuine welfare, and how can you more selflessly serve their best interests?
• Where might you be failing to recognize genuine godly character in people outside your familiar circles, and how can you cultivate eyes to see God's work more broadly?
• How does Naomi's confidence in God's universal justice challenge any tendencies toward spiritual tribalism in your thinking about who deserves God's blessing?