Ruth Series: Navigating Difficult Times (Ruth 1)

Navigating Difficult Times

During the time of the judges, there was a famine in the land of Judah. So a man from Bethlehem in Judah went to live as a resident foreigner in the region of Moab, along with his wife and two sons. (Now the man’s name was Elimelech, his wife was Naomi, and his two sons were Mahlon and Kilion. They were of the clan of Ephrath from Bethlehem in Judah.) They entered the region of Moab and settled there. Sometime later Naomi’s husband Elimelech died, so she and her two sons were left alone. Both her sons married Moabite women. (One was named Orpah and the other Ruth.) And they continued to live there about ten years. Then Naomi’s two sons, Mahlon and Kilion, also died. So the woman was left all alone—bereaved of her two children as well as her husband! So she decided to return home from the region of Moab, accompanied by her daughters-in-law, because while she was living in Moab she had heard that the Lord had shown concern for his people, reversing the famine by providing abundant crops. Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, 8 Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home. May the Lord show you the same kind of devotion that you have shown to your deceased husbands and to me. May the Lord enable each of you to find security in the home of a new husband.” Then she kissed them goodbye, and they wept loudly. But they said to her, “No! We will return with you to your people.” But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me. I am no longer capable of giving birth to sons who might become your husbands! Go back home, my daughters! For I am too old to get married again. Even if I thought that there was hope that I could get married tonight and conceive sons, surely you would not want to wait until they were old enough to marry. Surely you would not remain unmarried all that time! No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!” But Ruth replied, “Stop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. Wherever you die, I will die—and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!” When Naomi realized that Ruth was determined to go with her, she stopped trying to dissuade her. So the two of them journeyed together until they arrived in Bethlehem. When they entered Bethlehem, the whole village was excited about their arrival. The women of the village said, “Can this be Naomi?” But she replied to them, “Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly. I left here full, but the Lord has caused me to return empty-handed. Why do you call me ‘Naomi,’ seeing that the Lord has opposed me, and the Sovereign One has caused me to suffer?” So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. (Now they arrived in Bethlehem at the beginning of the barley harvest.)

Ruth 1 (NET)

How should we navigate difficult times well? Ruth 1 does not begin with romance but with difficulty. The setting of the story is in the time of the judges. This was a period lasting approximately from 1375 to 1050 BC (roughly three to four centuries) after Israel had conquered Canaan under Joshua’s leadership. After Joshua died, Israel continually rebelled against God, and consequently, God allowed foreigners to conquer and oppress them. At some point, Israel would repent and cry out to God because of the oppression, God would hear their prayers and raise up a judge like Gideon to conquer their enemies. There was this continual cycle throughout the book of the judges—sin, discipline, repentance, and then deliverance. Throughout the judges stage, Israel continually got farther away from God, worshiping the gods of the pagans, sacrificing their children like pagans, and even practicing the sexual ethics of pagans, including homosexuality. As the nation got worse, even the judges got worse, culminating with the worst judge, Samson. Samson married a daughter of the Philistines, Israel’s enemy. He was a drunkard and visited prostitutes. His lifestyle ultimately led to his death.

Not only is the setting of the story during the rule of the judges, which represented a season of godlessness, but also there was a famine in the land. Most likely, this represented God’s judgment on Israel for their sins. In the book of Deuteronomy, God promised Israel if they obeyed him, he would prosper them agriculturally and militarily, and if they did not, he would shut the heavens, there would be no rain, the crops would fail, and he would allow the nations to conquer them. Deuteronomy 11:13-17 says this specifically about God’s judgment through drought:

Now, if you pay close attention to my commandments that I am giving you today and love the Lord your God and serve him with all your mind and being, then he promises, “I will send rain for your land in its season, the autumn and the spring rains, so that you may gather in your grain, new wine, and olive oil. I will provide pasture for your livestock and you will eat your fill.” Make sure you do not turn away to serve and worship other gods! Then the anger of the Lord will erupt against you, and he will close up the sky so that it does not rain. The land will not yield its produce, and you will soon be removed from the good land that the Lord is about to give you.

The setting was a difficult season of godlessness and judgment in Israel.

After introducing the setting, the author introduces a Jewish man named Elimelech. His name means “God is my king.” He probably came from a godly family, though he may have wandered from the faith. His wife’s name was Naomi, which means “pleasant.” They had two sons, Mahlon, which means “sickly” and Kilion, which means “wasting away.” Since ancient Jews commonly named their children after some dominant characteristic of the child (cf. Jacob and Esau, Gen 25:25-26), this probably represented how both kids were born with health issues. This family had lots of problems, including the famine and the ungodly culture they lived in. They were probably originally a wealthy family or at least comfortable financially. This can be discerned by the fact that they moved to Moab (modern-day Jordan), which was southeast of Israel. Moving to another country is costly, and only Jews with substantial funds could do so. In addition, Elimelech had property in Israel, as can be seen in Ruth 4, and so did his near, male relatives, including Boaz. The family’s wealth also may be implied when Naomi said this in Ruth 1:21 after returning from Moab to Israel, “I left here full, but the Lord has caused me to return empty-handed.”

Because of the famine, this family with resources moved to Moab. The Moabites were distant relatives of Israel who had become their enemies. The Moabites came from Abraham’s nephew Lot’s incestuous relationship with his firstborn daughter (Gen 19:30-38). When Israel left Egypt after hundreds of years of slavery, the Moabites would not let them cross through their land (Num 22–24). When Israel was about to enter the promised land after forty years in the wilderness, the king of Moab hired a false prophet named Balaam to curse Israel. Balaam would not do it because God told him not to; however, Balaam did share with the king a plan to get his women to seduce the men of Israel. The king did so, then men committed sexual immorality with these women and worshiped their gods. Consequently, God judged the Israelite men for their sin (Num 25). To add to this, during the judges stage, Moab actually ruled over and oppressed Israel for eighteen years (Judg 3:14). The fact that Elimelech moved from Israel to Moab is a strange decision. Moab worshiped Chemosh and practiced human sacrifice and sexual immorality to please him. By leaving Israel, Elimelech left the place where God resided, as his presence was in the tabernacle, to live in the land of a pagan god, with immoral practices, and whose people were antagonistic to Israel. Soon after arriving, Elimelech died, leaving Naomi as a widow. After this, the sons married two Moabite women, Orpah, which means neck or stiff-necked and therefore stubborn, and Ruth, which means friendship or companion; however, soon after marriage, tragedy struck again as the sons died, leaving three widows. Widows in the ancient world were some of the most vulnerable in society, especially because the culture back then was man-centered. Without the protection of a man (the father, husband, or brother), they often became poor beggars or even prostitutes to support themselves. The story of Ruth starts with tragedy and gives us principles about how to respond to tragedy and difficulty in our own lives. Before discerning these principles, we will consider a brief overview of the book of Ruth.

Overview of Ruth

The book is named after its main character, Ruth, a Moabite widow who eventually married Boaz, a Bethlehemite who was a near relative of her mother-in-law, Naomi. It is noteworthy that Ruth and Esther are the only books in the Bible named after women. The book of Ruth tells the story of a Gentile widow who married a prominent Jew, while the book of Esther tells the story of a Jewish girl who married a prominent Gentile (Esther and Ahasuerus, the king of Persia).

The book of Ruth is anonymous, as the author is never named. However, according to rabbinic tradition in the Babylonian Talmud, Samuel is identified as the author. With that said, his authorship is far from certain, since Samuel died before David actually became king, and the implication of the genealogy in Ruth 4:17–22 is that David was already king when the book was written. This story was most likely written either by Samuel or by an anonymous prophet shortly before or during David’s reign over Israel (ca. 1011–971 BC), but before Solomon’s reign. If Solomon had already been reigning, the author most likely would have included Solomon in Ruth’s lineage as well.

The author’s main purpose appears to be documenting the lineage of King David, as the book closes with his genealogy. Ruth 4:18–22 says,

These are the descendants of Perez: Perez was the father of Hezron, Hezron was the father of Ram, Ram was the father of Amminadab, Amminadab was the father of Nachshon, Nachshon was the father of Salmon, Salmon was the father of Boaz, Boaz was the father of Obed, Obed was the father of Jesse, and Jesse was the father of David.

Consequently, the book of Ruth stands as a bridge between the chaos of the judges stage—when everyone did what was right in their own eyes—and the hope of a coming monarchy. Repeated throughout Judges is the refrain, “In those days Israel had no king. Each man did what he considered to be right” (Jdg 17:6; 21:25; cf. 18:1; 19:1). Since Ruth became part of Christ’s lineage, as seen in Joseph’s genealogy in Matthew (1:1, 5–6), the book ultimately points to the coming messiah, as all Scripture does (Lk 24:27; John 5:39). In fact, Boaz, as a kinsman-redeemer for Ruth, serves as a type of Christ, who also willingly redeemed those who were not part of God’s family and made them brothers and sisters in Christ.

Purpose and Themes

What are the purpose and themes of the book? Ruth serves several important purposes within the canon of Scripture. In addition to functioning as a bridge between the judges and the monarchy and pointing to the messiah, the book of Ruth teaches the following truths:

• God’s providence

Though God is never depicted as directly speaking in the book, his guiding hand is evident throughout. When Naomi lost her husband and sons, she declared to the women of Bethlehem in Ruth 1:20–21, “Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly. I left here full, but the Lord has caused me to return empty-handed.” Like Job, Naomi recognized God’s sovereign control even over her suffering (Job 1:21, 13:15).

While Ruth was gleaning in the fields, the author remarks in Ruth 2:3 that “she just happened to end up in the portion of the field belonging to Boaz, who was from the clan of Elimelech.” Certainly, this was no accident but was guided by God’s gracious hand. Later, after Ruth and Boaz were married, Ruth 4:13 says, “The Lord enabled her to conceive and she gave birth to a son.” Throughout the book, God’s sovereign hand is seen using seemingly random events, painful circumstances, and positive ones for the good of his people.

• God’s lovingkindness and mercy

The Hebrew word hesed, which can be translated lovingkindness, steadfast love, mercy, loyalty, or devotion, appears three times in the book. In Ruth 1:8, Naomi prayed for her daughters-in-law, “May the Lord show you the same kind of devotion [hesed] that you have shown to your deceased husbands and to me.” In Ruth 2:20, Naomi blessed Boaz, saying, “May he be rewarded by the Lord because he has shown loyalty [hesed] to the living on behalf of the dead!” Later in Ruth 3:10, Boaz said to Ruth when she asked him to marry her, “May you be rewarded by the Lord, my dear! This act of devotion [hesed] is greater than what you did before. For you have not sought to marry one of the young men, whether rich or poor.”

What becomes clear throughout the story is that God often shows his lovingkindness to people through others. Ruth’s devotion to Naomi was the means by which God planned to provide for Naomi, and Boaz’s kindness toward Ruth was how God planned to provide for both women. God demonstrated his lovingkindness through his sovereign control over events—both difficult ones like a famine and joyful ones like a harvest—but also through loving actions performed by his people. The entire story of Ruth reflects God’s lovingkindness and mercy. Deuteronomy 10:18 describes God as one who “justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing.” Likewise, Psalm 68:5 declares, “He is a father to the fatherless and an advocate for widows.” The book of Ruth vividly demonstrates God’s lovingkindness toward those in covenant with him, especially the most vulnerable—in this case, two widows.

• God’s redemptive plan for the nations

Ruth, a Moabite widow, left her family and gods to care for her mother-in-law in Israel and to follow Yahweh. In return, God graciously provided for her and Naomi through Ruth’s marriage to Boaz, and Ruth eventually became the great-grandmother of King David. Her conversion and the blessings she received demonstrate that God’s saving purposes were never limited to ethnic Israel alone. In Ruth 1:16, her words clearly reflect her conversion to the Jewish faith: “Your people will become my people, and your God will become my God.”

Previously, Ruth may have simply added faith in Yahweh to her Moabite polytheism, with Chemosh as the chief god, but now her hope and allegiance were exclusively in Yahweh. She refused to return to her former gods, unlike Orpah, her sister-in-law. This reflects God’s original plan for Israel to be a blessing to the nations and to draw them to faith in him. Ruth’s faith also foreshadows God’s plan under the new covenant to make Gentiles equal co-heirs with Jews. Paul articulated this truth in Ephesians 2:11–19:

Therefore remember that formerly you, the Gentiles in the flesh—who are called “uncircumcision” by the so-called “circumcision” that is performed on the body by human hands—that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. For he is our peace, the one who made both groups into one and who destroyed the middle wall of partition, the hostility, when he nullified in his flesh the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace, and to reconcile them both in one body to God through the cross, by which the hostility has been killed. And he came and preached peace to you who were far off and peace to those who were near, so that through him we both have access in one Spirit to the Father. So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,

This was always God’s plan, and the book of Ruth beautifully foreshadows it.

Concluding Introductory Thoughts

As we begin a study of Ruth, the book stands out in the Old Testament canon because it focuses primarily on domestic life—the experience of two widowed women and how God provided for them—rather than on national events and the leaders of nations. It reminds us that God works through ordinary people and circumstances, including widows, farmers, famines, harvests, and even unfamiliar family customs (like a widow marrying her dead husband’s male relative), to accomplish his eternal purposes. As with Ruth, Naomi, and Boaz, he is actively involved in our lives, using what seems bad for good and bringing glory to his name. Romans 8:28 promises, “And we know that all things work together for good for those who love God, who are called according to his purpose.” As we study this book, it should increase our faith in God, who is sovereignly arranging our lives, including random events, trials, and blessings for the good and his eternal purposes.

In addition, since Ruth highlights God’s fatherly care for the most vulnerable in a society, two widows. It challenges us to do the same to those struggling around us. As Christ taught, we must love our neighbor, referring to anybody around us struggling, as seen in the Parable of the Good Samaritan (Lk 10:25-37). James 1:27 clarifies this further by saying, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their adversity and to keep oneself unstained by the world.”

Since we’ve briefly surveyed the forest, we will again focus on the trees. As we study Ruth 1 and the tragedy that hit Naomi’s family, we will consider how to navigate our own difficult times and also how to help others do so as well. James 1:2 says this about the trials we encounter: “My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials.” James doesn’t say “if” we fall into all sorts of trials, but “when.” It’s a certainty. It’s been said we are either in a trial or about to enter one; therefore, it’s prudent to consider how to navigate the difficult times we will encounter well.

Big Question: In Ruth 1, what principles can we discern about navigating difficult times well?

To Navigate Difficult Times Well, We Must Recognize That All Trials Are Part of God’s Discipline Meant to Help Us Grow, and Often It’s God’s Will for Us to Persevere Instead of Immediately Removing Them

During the time of the judges, there was a famine in the land of Judah. So a man from Bethlehem in Judah went to live as a resident foreigner in the region of Moab, along with his wife and two sons. (Now the man’s name was Elimelech, his wife was Naomi, and his two sons were Mahlon and Kilion. They were of the clan of Ephrath from Bethlehem in Judah.) They entered the region of Moab and settled there. Sometime later Naomi’s husband Elimelech died, so she and her two sons were left alone. Both her sons married Moabite women. (One was named Orpah and the other Ruth.) And they continued to live there about ten years. Then Naomi’s two sons, Mahlon and Kilion, also died. So the woman was left all alone—bereaved of her two children as well as her husband!

Ruth 1:1-5

When the famine happened in Judah, Elimelech looked at the situation very pragmatically. As a husband and father, he needed to provide for his wife and sons. That would be hard to do in Judah during the famine, so he decided to go to Moab. He probably also rationalized his decision by the fact that he only planned to be there a short time until the famine ended. The Hebrew word for “resident foreigner” or “sojourn” (ESV) in Ruth 1:1 typically refers to a temporary lodging. If we only considered his decision from a pragmatic standpoint, it makes sense. They needed to eat, and there was food fifty miles southeast of Israel. However, there are several things to consider in the context of the story that say this was a wrong decision. First, we never see Elimelech pray or seek the Lord to discern if this was best. Second, God had called for Israel to be in the land of Canaan. It was promised to Elimelech’s ancestors (Abraham, Isaac, and Jacob) as an everlasting inheritance (Gen 17:8). In fact, after Israel conquered the land, each tribe and household within the tribe received a portion of land they needed to upkeep (Josh 13-21). The last clear word from God every Israelite had received was to stay in Israel. In addition, of all the places on the earth, God chose for Israel to be his people and for him to dwell amongst them in a tabernacle. They were the only nation that had such an intimate relationship with God. God had blessed Israel so they could be a blessing to the nations. To leave Israel, apart from God’s direction, was to leave God’s presence, blessing, and his covenant promises. The covenant promises in Deuteronomy were not only tied to the nation of Israel but to the land of Israel. When Israel was obedient, the nation and the land would be blessed. When they were in sin, the nation and the land would be cursed, culminating with their removal from the land.

Third, as mentioned earlier, though Moab had food, they were an ungodly nation that worshiped Chemosh by practicing human sacrifice and gross sexual immorality, and they were antagonistic to God and his people. Because of their early antagonism, God forbade Moabites from entering his tabernacle up to the tenth generation, which was probably symbolic of forever, and for the Israelites to not seek their peace. Deuteronomy 23:3-6 says:

No Ammonite or Moabite may enter the assembly of the Lord; to the tenth generation none of their descendants shall ever do so, for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired Balaam son of Beor of Pethor in Aram Naharaim to curse you. But the Lord your God refused to listen to Balaam and changed the curse to a blessing, for the Lord your God loves you. You must not seek peace and prosperity for them through all the ages to come.

To add to God’s curse, later in the Psalms, twice God calls Moab his washbasin, a place where one washed their dirty feet (Ps 60:8, 108:9). This showed God’s continued contempt for the nation and their ungodliness, and how Israel was to not associate with them or seek their prosperity. Moving to Moab clearly was a wrong decision, not in line with God’s will, and so was Elimelech’s sons marrying Moabite women.

Finally, it is clear that Israel was under God’s discipline for their sins, and therefore, in a sense, Elimelech and his family were running from it. As mentioned, in Deuteronomy 28, God promised to bless Israel agriculturally when they were walking in obedience to God’s commands. The story happened during the judges stage when Israel was noted for continually rebelling against God and experiencing his discipline. Clearly, the story happened during a season of Israel’s rebellion. Because the nation was under God’s discipline, the proper response for Elimelech and his family was to repent of their sins and their nation’s sins and to seek God’s blessing. Even if they were righteous, which there are clues in the text that they were not, they should have still sought the Lord on behalf of the nation and repented of any contribution to their judgment. Running from God’s will, including his discipline, only leads to further discipline, as we saw in the story of Jonah.

To summarize, when Elimilech took his family to Moab, it was clearly a wrong decision: (1) The text never shows him praying about it. (2) Leaving meant separation from God’s covenant promises specifically tied to the land of Israel, including God’s presence. (3) Moab was under God’s curse, and Israel was called to have nothing do with them, including not seeking their peace or prosperity. (4) Israel was clearly under God’s discipline, meant to make them repent, and Elimilech was running from it.

Likewise, when we encounter trials, we are also prone to making wrong decisions. When Abraham and his wife, Sarah, were barren and waiting on God’s promise to give them a seed, they became anxious and decided to take things into their own hands. Abraham ended up marrying his wife’s slave and bearing a child through her, which complicated God’s promise and plan to bless Sarah’s future child. With Elimilech, his decision to move to Moab was the wrong decision, especially because he was running from God’s promise and covenant with Israel, including God’s promise to discipline the nation when they were in sin.

This principle about running from God’s discipline applies to us as well when going through various types of difficulties in life. When undergoing difficulties in our family, work, or even our body, we should not only look at the situations with natural eyes. Natural eyes only seek to remove the problem, but spiritual eyes try to discern God’s work and purpose in them and how they are called to change us. Warren Wiersbe said it this way:

When trouble comes to our lives, we can do one of three things: endure it, escape it, or enlist it. If we only endure our trials, then trials become our master, and we have a tendency to become hard and bitter. If we try to escape our trials, then we will probably miss the purposes God wants to achieve in our lives. But if we learn to enlist our trials, they will become our servants instead of our masters and work for us; and God will work all things together for our good and His glory (Rom. 8:28).

In fact, Scripture teaches that God is in control of all our trials, and he uses them as discipline to make us holy. Hebrews 12:5-7 and verse 11 says,

My son, do not scorn the Lord’s discipline or give up when he corrects you. For the Lord disciplines the one he loves and chastises every son he accepts. Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? … Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.

All trials being God’s discipline does not mean all trials are a direct result of sin. Some are, as with Israel being in a famine, but others are just a means for God to draw us closer to him and make us more righteous. Either way, we must see our trials this way and avoid only a pragmatic approach—trying to get out of the trial. We should pray, “Lord, thank you for this trial! Show me how you want me to respond to it. Lord, help me to endure the trial well and grow through it. And, Lord, if it be your will, remove the trial.” Consequently, in the context of enduring trials, James 1:5 says, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” God wants us to draw near him in the trials, to cling to him to gain both strength and wisdom to endure our trials.

In contrast, Elimelech ran from the Lord’s sovereign and just discipline in Israel to go to Moab. When we run from God’s discipline, it does not remove it. Even though we run away from a situation, we take ourselves, including any personal areas of weakness, wherever we go. If God is trying to teach us how to humbly deal with conflict at work or in a relationship, we will flee to another job or relationship, and God will still be there to teach us the lesson of humility in conflict. If God is trying to teach us to be generous givers, we will take a higher-paying job but still struggle with lack because we haven’t learned that all our money is God’s, to give him the first and best portion, and that he blesses those who do. God is a good Father, and our location doesn’t change the discipline, the training program we are in. Running away may actually make it worse. When Israel originally went into the promised land, they were going to have to fight giants. That was going to be difficult, but it would build their faith in God as he graciously fought through them. But because they rebelled, they had to stay in the wilderness for forty years and trust God to provide for them there. Those who rebelled would not experience the land of milk and honey, nor God conquering giants, but they would experience God’s training in the wilderness, where all of them would eventually die.

After Elimelech moved to Moab, he died shortly after. Then, after ten years there, his sons died as well. We cannot be certain that their deaths were God’s punishment, but it’s certainly possible. First John 5:16 says, “There is a sin resulting in death.” When a person continually rebels against God and his discipline and will not repent, at some point, God may just take them home. In Scripture, this seems to happen with especially grievous acts of rebellion. For example,

1. When Nadab and Abihu, Aaron’s sons, offered a profane sacrifice in God’s tabernacle, they committed a sin unto death (Lev 10:1–2).

2. When Korah rebelled against God and Moses and led others in doing so, he committed a sin unto death (Num 16:31–34).

3. When Achan stole from the nation God had committed to destruction, he committed a sin unto death (Jos 7).

4. When Ananias and Sapphira publicly lied about an offering to the apostle Peter, they committed a sin unto death (Acts 5).

5. When some of the Corinthian members abused the Lord’s supper, they committed a sin unto death (1 Cor 11:30–32).

Again, we cannot be dogmatic that Elimilech and his sons committed sins unto death. However, it does seem clear that they were running from God’s clear discipline on Israel. It also seems like they were compromised in their faith, as seen by their going to Moab, an ungodly nation that was also under God’s discipline, and the sons eventually marrying Moabite women (Ez 9:1-2). God said the Moabites could not enter his tabernacle and for Israel to not seek their peace or prosperity. All this seems to point to compromised believers who experienced God’s discipline, including potentially the discipline of an early death.

Either the way, the point is we must recognize trials as a part of God’s discipline meant to help us grow in faith, and we must seek God’s strength and wisdom in them, so we can endure them faithfully. At times, God’s wisdom may lead us to flee and remove ourselves from a situation, but it also may lead us to stay, submit to God in them, and be trained through them. This reinforces why we must seek his wisdom through his Word, prayer, and potentially other godly people when going through difficult situations. Again, Hebrews 12:11 says this about trials: “Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.”

Are we allowing God to train us through our trials by faithfully persevering in them, or are we only trying to escape them? By simply running away, we may miss God’s greater purpose—our peace and righteousness and the ability to better help others grow in peace and righteousness as well.

Application Question: Why are we so prone to making wrong decisions when going through a trial? How can we better guard against making unwise, wrong decisions? In what ways has God used trials in your life as discipline to help you grow? What lessons is God currently trying to teach you through a trial?

To Navigate Difficult Times Well, We Must Recognize Them As Opportunities to Witness to Others

So she decided to return home from the region of Moab, accompanied by her daughters-in-law, because while she was living in Moab she had heard that the Lord had shown concern for his people, reversing the famine by providing abundant crops. Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home. May the Lord show you the same kind of devotion that you have shown to your deceased husbands and to me. May the Lord enable each of you to find security in the home of a new husband.” Then she kissed them goodbye, and they wept loudly. But they said to her, “No! We will return with you to your people.” But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me. I am no longer capable of giving birth to sons who might become your husbands! Go back home, my daughters! For I am too old to get married again. Even if I thought that there was hope that I could get married tonight and conceive sons, surely you would not want to wait until they were old enough to marry. Surely you would not remain unmarried all that time! No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!” But Ruth replied, “Stop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. Wherever you die, I will die—and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!” When Naomi realized that Ruth was determined to go with her, she stopped trying to dissuade her.

Ruth 1:6-18

After the death of Elimelech and his sons, Naomi heard that God had visited Israel, and now there was food there. So she and her daughter-in-laws packed up to return. However, while on the way, Naomi considered her difficult predicament as a widow and tried to convince her dauther-in-laws to return to their mothers’ homes in Moab. In verses 8-9, she blessed them for their kindness and asked that the Lord help them “find security in the home of a new husband.” At this, they all wept; however, the daughters committed to staying with Naomi (v. 10). Then, Naomi began to further reason with them. She declared that she was not going to have any more children they could eventually marry (v. 11). If she did get married and could conceive, would they wait for the sons to age so they could marry them? Would they stay single that long (v. 12-13)? Naomi was probably at least fifty and therefore past childbearing age. No doubt, the concerns she shared came from her genuine love for her daughter-in-laws. In a man’s society, Naomi had no male to protect and care for her. If the daughter-in-laws came to Israel, they would be in the same predicament. Certainly, it would be easier to go back to their families in Moab and find new husbands. Naomi also probably considered that her Moabite daughter-in-laws would be looked at with suspicion in Israel, be rejected by many, and have almost no marriage prospects. Certainly, we can see this later in the story in Ruth 2:10 when Ruth was so surprised by Boaz’s generosity. She said to him, “Why are you so kind and so attentive to me, even though I am a foreigner?” The Moabite widows’ future prospects would be really difficult in Israel. Naomi understood this, so she tried to get them to return to their families.

However, she did more than try to get them to return to their families; she, in a sense, slandered God and tried to get the women to return to their gods. Ruth 1:13-15 says,

No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!”

This was an opportunity for Naomi to witness to her pagan daughters about the hope found in Yahweh. Again, according to Israel’s covenant with God in Deuteronomy 10:18, God was the one who “justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing.” In a sense, in Israel, they would be doubly blessed because God loved widows and foreigners, whereas in other nations, they were abused and despised. He even required Israelites to not harvest the corners of their fields to leave food for the poor. God would provide for them. However, Naomi did not mention these truths about Yahweh. In her logic, they would have a better chance of survival living in Moab, with their families, and worshiping Chemosh. Clearly, Naomi was compromised in faith and failed to uphold her part of God’s covenant. The Jews were meant to be lights to the nations, so they would repent and seek Yahweh. Instead of witnessing about God’s goodness, she spoke harshly about him to convince them to return to Moab and their gods. Again, in Ruth 1:13, Naomi said, “For my intense suffering is too much for you to bear. For the Lord is afflicting me!”

With that said, even though Naomi was a poor witness, by God’s grace, Ruth chose to stay with Naomi and commit to Yahweh. In Ruth 1:16-17, she said this as a response to Naomi’s plea for her to return to her family and her gods:

Stop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. Wherever you die, I will die—and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!”

The fact that Ruth left Moab and was willing to die and be buried in Israel was significant. Obviously, she was just converting to Judaism and would have a very immature biblical theology. However, in her pagan worldview, where one was buried was very important. It reflected who you would be with in the afterlife. This is why being buried in a foreign land or being unburied in the ancient world was considered a curse (cf. Jer 22:19; 1 Kgs 13:22). With Ruth’s statement and specifically her willingness to be buried in Israel, Ruth was severing her ties with the Moabites and their gods. She would live with Naomi and the Israelites and worship their God, and in the afterlife, she would stay connected with them, based on her burial in Israel. Though where and how we are buried has no effect on the afterlife from a biblical perspective, Ruth’s response to Naomi, including her willingness to be buried in Israel, was radical, and represented her conversion and commitment to Yahweh. One commentator described her commitment this way: “Given the intimate connection between land and deity in the ancient Near East, and the importance of proper burial for a restful afterlife, this was the ultimate commitment in the ancient world.” In fact, many scholars see allusions to Abraham in how Ruth left her home and family to go to Israel, except with the fact that Ruth’s commitment was greater. Robert Hubbard, in his commentary on Ruth in the New International Commentary (NIC) series, said,

Ruth’s leap of faith outdid Abraham’s. She acted with no promise in hand, with no divine blessing pronounced, without spouse, possessions, or supporting retinue. She gave up marriage to a man to devote herself to an old woman—and in a world dominated by men at that!

God’s Grace in Salvation

Again, though Ruth radically converted, it was not because of Naomi’s witness; it was in spite of it. Naomi prevailed in convincing Orpah to return to Moab and her false gods. It was only by God’s sovereign grace, his unmerited favor, that Ruth, despite the bad witness of her mother-in-law and her desperate circumstances, still converted to faith in Yahweh. This is true for us as well. We are saved not by works but by the grace of God, his unmerited favor, whether we were born in a Christian family, a nation with a strong Christian witness, or not. Many people have none of those advantages, but by God’s grace, he still draws them to himself. In contrast, many people have a plethora of advantages, born into a Christian family, raised in the church, and attended a Christian school, and yet still never fully committed to God. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” Even our faith is a gift from God to believe and follow him. Titus 3:5 says, “he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit.” God’s grace on sinners reminds us to not give up on those with the hardest hearts. It is by God’s grace and mercy that anyone is saved. Therefore, we should continue to pray and witness in hope because God’s grace is enough. Certainly, this also challenges us to do the work of missions in foreign and difficult lands. Because even in pagan lands with no light, God is still drawing people to himself, despite their difficult circumstances and upbringings. In John 6:44, Christ said this: “No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.” Ruth was raised to worship a pagan god that required human sacrifices and sexual immorality. She lost her father-in-law and husband. It seems that her most prominent light was her compromised Jewish mother-in-law, who tried to convince her to continue to worship Chemosh. However, God’s grace, his unmerited favor on sinners, prevailed, and it still prevails today throughout the world. Therefore, we should never give up praying, witnessing, and even taking big steps of faith to reach our friends, family, and even the nations for Christ. We are competent ministers, not because of our ability, but because of the power of the gospel and God’s sovereign work in the hearts of the unregenerate. In Romans 1:15, Paul said this, “For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.” In 2 Timothy 2:10 (ESV), Paul said this specifically about election, God’s choosing people for salvation simply out of grace, based on nothing they could do, which is a mystery: “Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.” For Paul, the grace of God displayed on unworthy sinners in election provoked him to witness. Others claim that the doctrine of grace in election demotivates people to witness. Why witness if God will save his elect?, they say. However, for Paul, it motivated him to witness because he knew people would respond. A true understanding of the power of God’s grace to save the most wicked sinner helps remove fear of rejection, which hinders many from witnessing in the first place. In Acts 13:48, Luke, the author of Acts, documented God’s grace on the pagan Gentiles in Antioch. He said, “When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed.” Those who were appointed or chosen for eternal life believed. It’s a mystery. But it’s one we see throughout the Bible, as God called a pagan named Abraham to follow him. Why not choose somebody who already believed in God? We see it in the fact that God called Israel, a tiny nation, out of all the nations in the world. We see it in God calling Paul, who was persecuting Christians, to apostleship. He is called a chosen vessel, even before he repented. In Acts 9:15-16, God said this to Ananias, who was called to minister to Paul: “Go, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel. For I will show him how much he must suffer for the sake of my name.” God’s electing grace in the salvation of the lost is a mystery. But it’s one we see throughout the Bible, and we see it here in Ruth. Despite the dim light around her and a mother-in-law trying to convince her to return to paganism, she followed Yahweh, and he blessed her for it.

Being a Witness in Trials

With all that said, the main point we want to focus on in this section of the narrative is our ability to be a witness in the midst of our trials. This is important to consider because typically in trials we become extremely self-oriented, and that hinders our ability to see how God is calling us to be a blessing to others or simply a witness, even in the trials we are going through. When we experience difficulties in our bodies, at work, in our families, or even nationally, people lean in to watch. When accused falsely, they ask themselves, “Will she return evil for evil or good for evil like Scripture says (Rom 12:19-21)?” When going through a hard time, they ask, “Will she still worship and follow God or curse God and turn to sin (1 Thess 5:18)?” Asaph recognized this propensity to lead people astray when going through his own trial. In Psalm 73:15, he said, “If I had publicized these thoughts, I would have betrayed your people.” In Naomi’s trial, she failed to do this. Instead, she accused God and essentially told her daughters-in-law that they were better off staying in Moab and following Chemosh. Couldn’t they clearly see that Yahweh was afflicting her (v. 13)?

Even while not in trials, we are always witnessing to others about our faith in God by our works and words. We are telling people what we believe, how deeply we believe, and if its worth it by how we live. And when Christians live compromised lives, they indirectly tell people that faith in God is not worth it and commonly succeed in pushing people away from God, just like Naomi did with Orpah. Christ said it this way in Matthew 12:30, “Whoever is not with me is against me, and whoever does not gather with me scatters.” Are we gathering people to Christ by how we live daily and especially in how we go through trials, or are we pushing people away, including other believers, family members, and unbelievers? There are only two options: to gather or scatter.

When going through trials, we must remember that people are watching our actions even closer, and how we respond pushes people away from God or draws them to him. If we draw near God in our trials, like Ruth does, it helps others’ faith grow. We will see throughout the book that Ruth’s faithfulness and God’s grace in response encourages the faith of Naomi and leads her from bitterness to thanksgiving. We must make sure that we are not pushing people away by our lifestyle and responses to difficulty, as Naomi did, but instead, encouraging people’s faith like Ruth did.

How are we responding to our trials? Are we seeking to be witnesses of God’s grace in them or slandering God and his grace by our words and actions? May God give us grace to be his witnesses, in seasons of difficulty and outside of them.

Application Question: Why is our witness brighter when going through difficult times, both in a good and a bad way? Since our witness is more powerful in trials, how should we aim to guard ourselves from being a stumbling block to others in them (cf. Ps 73:15)? How has God ministered to you by how others have graciously gone through trials, or how has the witness of others in trials hurt your faith?

To Navigate Difficult Times Well, We Must Draw Near Godly People Instead of Away from Them

…No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!” But Ruth replied, “Stop urging me to abandon you! For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. Wherever you die, I will die—and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!”

Ruth 1:13-17

When Naomi tried to get Orpah and Ruth to return to their families, it probably was not just her thinking about what might be practically good for the young ladies. She had lost her husband and her sons; it was also probably just a natural but unwise way of mourning and coping with loss. It’s very common when people go through difficult times for them to separate themselves from others (and sometimes God) in their grieving and coping. This is extremely unhealthy and often leads to an inflated and wrong perspective of our difficulties, ourselves, and others. For some, it can even lead to suicidal thoughts and actions. Certainly, there is a place for being alone, especially if we are drawing near God during that time; however, we must not ONLY be alone. We must cultivate healthy relationships with others during difficult times, especially godly people who care about us.

Though Naomi tried to get both daughters-in-law to leave her, verse 14 says, “Ruth clung tightly to her.” The Hebrew word for “clung” is the same one used in Genesis 2:24 of marriage, where a husband leaves his father and mother and “unites with” his wife. That’s what Ruth did with Naomi. In fact, Ruth’s response to Naomi is often quoted in weddings by one spouse. In verses 16-17, Ruth famously said:

For wherever you go, I will go. Wherever you live, I will live. Your people will become my people, and your God will become my God. Wherever you die, I will die—and there I will be buried. May the Lord punish me severely if I do not keep my promise! Only death will be able to separate me from you!”

Amen! In the same way, when we go through difficult times, we need to not only cling to God but also cling to his people. In fact, Scripture teaches that believers are Christ’s body, and it is through his body that God often gives grace to others (1 Cor 12:12-31). First Peter 4:10-11 describes how spiritual gifts are a means of God’s grace that we steward and share with others. It says,

Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God. Whoever speaks, let it be with God’s words. Whoever serves, do so with the strength that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong the glory and the power forever and ever. Amen.

In fact, as mentioned, this concept is demonstrated throughout the book of Ruth in the word hesed, which can be translated lovingkindness, steadfast love, mercy, loyalty, or devotion (cf. Ruth 1:8, 2:20, 3:10). God’s hesed, his lovingkindness, grace, and mercy, are often given by God through others. In this book, God’s mercy is shown by Ruth to Naomi and by Boaz to the two widows. Again, Deuteronomy 10:18 describes God as one who “justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing.” However, in the book of Ruth, he cared for the widow and the foreigner through others and his sovereignty over circumstances. Therefore, if we separate from others, especially God’s church, when going through trials, we will often miss God’s hesed, his grace in our lives, because he plans to give it through his body.

This not only applies to when we are going through trials but also when others are going through them. We must reach out to listen, serve, and even grieve with others in their loss and suffering. We don’t have to have the right words. Oftentimes, we just need to be present, listen, affirm their pain, empathize with them, and pray. As we pray, God may give us an encouraging word to share or action to perform. Otherwise, our ministry of presence alone is often best. Ecclesiastes 7:4 says, “The heart of the wise is in the house of mourning.”

Are we separating from God’s people when we go through trials, or are we drawing near them, being transparent, seeking prayer and counsel, and expecting God’s grace to come through them, even if it just enables us to better persevere? In addition, are we willing to be God’s hands, feet, ears, mouth, and heart to others who are hurting? This is how God has chosen to give grace to the hurting, vulnerable, and struggling among us, even as Ruth chose to do with Naomi. Proverbs 18:24 says, “There are companions who harm one another, but there is a friend who sticks closer than a brother.” Also, Ecclesiastes 4:9-12 says this about the benefit of friends for labor and difficulty:

Two people are better than one, because they can reap more benefit from their labor. For if they fall, one will help his companion up, but pity the person who falls down and has no one to help him up. Furthermore, if two lie down together, they can keep each other warm, but how can one person keep warm by himself? Although an assailant may overpower one person, two can withstand him. Moreover, a three-stranded cord is not quickly broken.

How is God calling us to seek his grace in trials, and life in general, through deepening our relationship with others in his body? And how is God calling us to extend his grace to others by serving them, especially when they are going through difficulty?

Application Question: How have you experienced God’s hesed, his grace and mercy, from others in pragmatic ways, especially when going through trials? How is God calling you to display his grace to those struggling around you? What are common hindrances to receiving God’s grace through others, especially when we’re going through trials? What are common hindrances to us being channels of God’s grace to others?

To Navigate Difficult Times Well, We Must Draw Near God Instead of Doubting Him, Becoming Angry at Him, or Turning Away from Him

When Naomi realized that Ruth was determined to go with her, she stopped trying to dissuade her. So the two of them journeyed together until they arrived in Bethlehem. When they entered Bethlehem, the whole village was excited about their arrival. The women of the village said, “Can this be Naomi?” But she replied to them, “Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly. I left here full, but the Lord has caused me to return empty-handed. Why do you call me ‘Naomi,’ seeing that the Lord has opposed me, and the Sovereign One has caused me to suffer?” So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. (Now they arrived in Bethlehem at the beginning of the barley harvest.)

Ruth 1:18-22

After Naomi realized Ruth would not be persuaded, they traveled together to Bethlehem. When she got there, the whole town was excited at her arrival and couldn’t believe it was Naomi (v. 19). Maybe, they were surprised, not just because of her return, but because of noticeable changes in her disposition. She was older, worn out, and impoverished. Since Naomi’s name meant pleasant, that might have been her typical personality, but after her trials, she was no longer so and therefore asked to be called “Mara,” which meant bitter (v. 20).

Though her circumstances were difficult and her disposition had changed, returning to Israel was the correct decision. She had returned to the land God promised her ancestors, that God had given her family land in as part of his covenant with Israel, and that God had promised to bless if Israel was obedient. Since God had given Israel abundant crops after years of famine (v. 6), we can assume this was now a time of repentance/obedience in the repetitive cycle of the judges stage (Israel’s disobedience, discipline, repentance, and deliverance). Naomi’s return to the land was a step in the direction of returning to God. Her return doesn’t seem to be primarily motivated by faith in God. Verse 6 simply says, “So she decided to return home from the region of Moab, accompanied by her daughters-in-law, because while she was living in Moab she had heard that the Lord had shown concern for his people, reversing the famine by providing abundant crops.” Her return to Israel was primarily about food, just like her moving to Moab was about food. With that said, many commentators see Naomi’s return to Bethlehem like the prodigal son’s return to his father’s house. When the prodigal son left the father’s house, he left the father’s blessing and protection. Eventually, his wrong decision led him to poverty. While impoverished, he came to his senses and decided to return home, even if it meant being a slave instead of a son. Likewise, after a wrong decision and the experience of, most likely, God’s disicpline in a foreign land, Naomi returned to her father’s house, and this would eventually lead to full repentance and blessing. In fact, this is what Naomi and Elimelech should have done when they initially experienced famine in Bethlehem. Instead of going to a God-forsaken country in Moab, they should have drawn near the Lord, who is faithful to his saints. While Naomi was away, God provided for all her relatives, including Boaz, during the famine; he would have provided for Naomi and her family as well. As mentioned, God’s discipline through the famine was always meant to make Naomi and her family seek God more. That’s true for us as well. James 1:2-4 says,

My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

We rejoice because we realize the trial is not about a lack of resources, resolving conflict, or even our next steps for the future; it is really about our faith in God and growing in it. Therefore, to navigate difficult times well, we must draw closer to God. James 4:8 says, “Draw near to God and he will draw near to you.” As Naomi returned to land and God’s covenant promises there, they would experience more of him.

Application Question: How can we draw near God in the midst of our trials?

1. To draw near God in trials, we must draw near his Word.

With Elimelech and Naomi, if they would have drawn near God’s Word in the famine, they would have realized the famine was covenant discipline meant to make them and the other Israelities repent of sin and turn towards God (Dt 28). They would have interpreted their circumstances spiritually and not just pragmatically. According to God’s covenant in Deuteronomy, the lack of food and resources was simply God calling Naomi’s family to repent of sins and to draw near him and not further away from him. Likewise, when experiencing difficulties, we must draw near God’s Word as well to learn his perspective and ways. Second Timothy 3:16-17 says,

Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work.

Scripture equips us for every good work, and that includes being faithful in trials. Psalm 19:7-8 says this about God’s Word: “The law of the Lord is perfect and preserves one’s life. The rules set down by the Lord are reliable and impart wisdom to the inexperienced. The Lord’s precepts are fair and make one joyful.” God’s Word protects us from making wrong decisions and falling into sin. It gives us wisdom to make the right decisions, and it gives us joy, regardless of our circumstances. These are all things we need in trials—protection, wisdom, and joy.

2. To draw near God in trials, we must continually pray.

In the beginning of the narrative, we don’t see Elimilech lead his family in prayer to seek the Lord, his provision and guidance, during the famine. We see prayers later when Naomi blessed her daughters-in-laws (1:8-9), when Boaz blessed Ruth (2:12, 3:10), and when the Naomi’s friends blessed her after she had a grandson (4:14-15), but we don’t see prayer in the beginning of the trial. This is where Elimilech failed; he presumably just acted pragmatically and put his family in a bad situation. James 1:5 says this in the context of persevering through trials, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” “Ask” is in the present tense, meaning we must ask and keep on asking. We should continually pray to God during trials so he can give us wisdom on how to respond during them, bring glory to him, and be a blessing to others.

Are we increasing our prayer time during our trials—seeking God for strength and wisdom? If we don’t pray, we’ll often struggle with fear and anxiety, which will lead us away from God and others and into sin and wrong decisions. In Philippians 4:6-7, Paul said this:

Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

As we choose to reject anxiety, and instead pray about everything, give thanks in everything, and make our requests known to God in everything, he gives us his peace to help us persevere and be faithful. To draw near God in trials, we must continually pray instead of worrying.

3. To draw near God in trials, we must continually give God thanks instead of doubting him and becoming bitter at him.

This was clearly something Naomi struggled with. In verse 13, she said this to her daugters-in-law, “For the Lord is afflicting me!” In verses 20-21, after Naomi and Ruth entered the land, the ladies in Bethlehem asked, “Can this be Naomi?,” Naomi replied:

Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly. I left here full, but the Lord has caused me to return empty-handed. Why do you call me ‘Naomi,’ seeing that the Lord has opposed me, and the Sovereign One has caused me to suffer?”

As mentioned, Naomi’s name meant pleasant; however, she asked to be called “Mara,” which meant bitter. In just these two verses, she speaks negatively about God four times. She says, “the Sovereign One has treated me very harshly”; “the Lord has caused me to return empty-handed,” “the Lord has opposed me,” and “the Sovereign One has caused me to suffer.” Clearly, in the midst of her trial, her heart had become bitter at God instead of full of faith, and this bitterness was clouding her sight and hindering her faith. She had not come back fully empty-handed; God had given her a faithful daughter-in-law to cling to and ways for a widow to be provided for in Israel. Bitterness is like having a speck or log in our eyes that clouds our vision and distorts our reality—including how we see God, others, ourselves, and our circumstances.

It should be remembered that when God allowed Satan to tempt Job, Satan was trying to get Job to curse God and ultimately turn away from him. That’s what the enemy does to us in trials as well. He tries to get us to doubt God, become angry at him (and others), and ultimately turn away from him. Though Naomi doubted God and had become bitter at him, she had not turned away from him. In fact, her returning to Israel was an act of faith in God that he would provide for her and her daughter-in-law. With that said, her doubt and bitterness were negative roots that would only hinder her experience of God’s grace and distort her reality. Because of this, Scripture explicitly calls us to do all things, including going through trials, without bitterness and complaining, and to instead give thanks. Hebrews 12:15 says, “See to it that no one comes short of the grace of God, that no one be like a bitter root springing up and causing trouble, and through it many become defiled.” Philippians 2:14-15 says: “Do everything without grumbling or arguing, so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world.” Likewise, 1 Thessalonians 5:18 says this truth positively, “…in everything give thanks. For this is God’s will for you in Christ Jesus.” Though Job struggled with what God allowed, he still cried in faith, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” (Job 1:21), and “Even if he slays me, I will hope in him; I will surely defend my ways to his face” (Job 13:15).

Are we praising and worshiping God in our trials, or are we becoming bitter, angry at him and others, and complaining with our hearts and words? To draw near God in our trials, we must practice thanksgiving in everything as we trust God’s sovereignty over our trials, instead of becoming bitter, angry, and dissolusioned.

4. To draw near God in our trials, we must gather with his people to worship him, love him, and build each other up.

As mentioned, intially Naomi tried to separate from her daughters-in-law, but Ruth clung to her and became a means of Naomi experiencing God’s grace in their desperate situation. Likewise, for us to draw near God, we’ll often have to draw near others to experience more of his grace. Matthew 18:20 says, “For where two or three are assembled in my name, I am there among them.” Also, 1 Corinthians 3:16 says, “Do you not know that you are God’s temple and that God’s Spirit lives in you?” The “you” in this verse is plural, referring to God’s people being his temple. When we gather to worship, pray, study God’s Word, and encourage one another, God’s presence is manifest in a special way. We have a responsibility to seek God individually through prayer, Bible study, and worship, but there are some things God will only do when we seek his presence corporately. No doubt, he gives more of the Spirit’s fruits, including joy, peace, patience, longsuffering, and often he even brings deliverance by radically changing our circumstances to glorify himself in our lives and amongst the church.

When Naomi and Ruth returned to Bethlehem from Moab, it was a step in the right direction. Though Naomi was bitter and felt God was against her, her move to Bethlehem was a step toward God, since Israel was the land of his covenant, his manifest presence, and where he committed to provide for the poor, including foreigners and widows. When we encounter trials, we are commonly tempted to doubt God’s goodness, become angry at him, and leave him. Maybe, that’s what Elimilech initially did when he moved his family to Moab. Since deities were considered connected to the land, his move might have been him putting trust in Chemosh to provide instead of God. Therefore, when Naomi returned to the land that was a step in the right direction. It was part of her returning to God and drawing near him. When encountering trials instead of doubting God, becoming angry with him, and even turning away from him, we should take steps to get closer to him, just as Naomi and Ruth did by returning to God’s land. Again, James 4:8 says, “Draw near God and he will draw near you.” To navigate our trials well, we must take greater steps near God through his Word, prayer, thanksgiving, and gathering with God’s saints, and he will, in turn, take greater steps towards us and bless us (cf. Ps 1:1-3, Matt 7:7-11).

Application Question: In what ways have you experienced the temptation to doubt God’s goodness, become angry at him, and even turn away from him during trials? Why is it so important to draw near him instead of away from him? What are the consequences of both actions?

To Navigate Difficult Times Well, We Must Recognize God’s Sovereignty, Character, and Wisdom and Trust He Is Working All Things for the Good

But she replied to them, “Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly. I left here full, but the Lord has caused me to return empty-handed. Why do you call me ‘Naomi,’ seeing that the Lord has opposed me, and the Sovereign One has caused me to suffer?” So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. (Now they arrived in Bethlehem at the beginning of the barley harvest.)

Ruth 1:20-22

As mentioned, throughout the narrative, Naomi blamed all her sufferings on God. In verse 13, she said this to her daugters-in-law, “For the Lord is afflicting me!” In verses 20-21, she spoke negatively about God four times. She said, “The Sovereign One has treated me very harshly”; “The Lord has caused me to return empty-handed,” “The Lord has opposed me,” and “The Sovereign One has caused me to suffer.” Naomi was right in seeing God as in control of her negative circumstances, but she wrongly understood his reasons. Ultimately, it was not for her bad but for her good. Scripture repeatedly teaches the doctrine of God’s sovereignty over good, bad, seemingly chance circumstances, the decisions of people, and the works of the devil and demons. God’s sovereignty is as much a part of God’s character as his omniscience and omnipotence. We see many verses that teach this: Ecclesiastes 7:14 says, “In times of prosperity be joyful, but in times of adversity consider this: God has made one as well as the other, so that no one can discover what the future holds.” Lamentations 3:38 says, “Is it not from the mouth of the Most High that everything comes— both calamity and blessing?” Job understood this and therefore praised God for both giving and taking away. In Job 1:21, he said, “Naked I came from my mother’s womb, and naked I will return there. The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” Amos 3:6 says the same except by focusing only on the negative, “If an alarm sounds in a city, do people not fear? If disaster overtakes a city, is the Lord not responsible?” Even our government leaders and their flawed decisions are under God’s control. Proverbs 21:1 says, “The king’s heart is in the hand of the Lord like channels of water; he turns it wherever he wants.” And in the New Testament, Paul says this about God’s purposes in his sovereign control of events and people in Romans 8:28 (NIV): “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” God is working all things out for the good of those who love him. Trials in the body, work, family, and even our nation are ultimately under God’s sovereign control; therefore, we can have hope. Romans 5:3-4 says, “Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.” We can rejoice in trials because we know God is using them to create endurance in us—the ability to bear up under a heavy weight—character—as we grow in patience, kindness, love, and self-control—and hope—as we put our hope in God and not a relationship, job, financial situation, or even our government. Through our trials, God pries out hand off our idols, sins, and even the ways we find hope, comfort, purpose, and security to make us cling to him in a greater capacity. God was doing that through Naomi’s unfortunate circumstances.

Therefore, to navigate difficult times well, we must have a strong trust in God’s sovereignty over evil, including evil events, people, and even demons. Even as God took Christ’s death on the cross, which was the worst thing to happen in the world and made it the best thing to happen in the world, God will do the same through our trials as we submit to him in them. Again, Naomi was correct to see God as in control of her difficult events; however, she wrongly interpreted God’s purposes in them. We must learn to trust not only God’s sovereignty but his gracious character. He is good, and everything he does (or allows) is ultimately for the greater good.

At the end of chapter 1 in verse 22, the narrator summarizes what had just happened and then forbodes future good things. He said, “So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. (Now they arrived in Bethlehem at the beginning of the barley harvest.)” The barley harvest happened in the April/May time frame. In context, the author is forboding how the God she claimed was against her was about to do something good for her (v. 20-21). We must believe that as well in our difficult circumstances. With Naomi, her deliverance would happen quickly, over the next couple of months. However, for others, they may have to wait longer. With Joseph, he was a slave and prisoner in total for about thirteen years before God exalted him to second in command over Egypt. With David, he waited about fifteen years after God anointed him to become king. In the meantime, he was persecuted by Saul and his family. With both, Joseph and David, God told them, even before their trials began, he was going to use them for the good. With Joseph, God gave him a dream showing him that eventually his family would bow down to him, clarifying Joseph’s call to a special leadership position, and the same was true of David. He was anointed as a boy by the prophet Samuel to eventually be Israel’s king. We don’t need visions or prophecies, though God may use them to strengthen us during difficult seasons (1 Tim 1:18). In his written Word, he has promised that he is in control and working all things for our good (Rom 8:28, Eph 1:11). We must believe it to navigate difficult seasons well. Lord, increase our faith!

Application Question: How can we reconcile God’s sovereignty over all events and creatures and human free will and responsibility? Why is God’s sovereignty over all events such a comfort for those who accept it? What are the potential consequences of rejecting God’s sovereignty and good purposes over all events and people? What are some of the clearest examples in Scripture of God’s sovereignty over evil events, and how he used them for the good?

Conclusion

How can we navigate difficult times well? Through considering the difficulties that happened in Naomi’s family, the loss of her husband and two sons, we learn principles about navigating our own difficult times and seasons.

1. To Navigate Difficult Times Well, We Must Recognize That All Trials Are Part of God’s Discipline Meant to Help Us Grow, and Often It’s God’s Will for Us to Persevere Instead of Immediately Removing Them

2. To Navigate Difficult Times Well, We Must Recognize Them As Opportunities to Witness to Others

3. To Navigate Difficult Times Well, We Must Draw Near Godly People Instead of Away from Them

4. To Navigate Difficult Times Well, We Must Draw Near God Instead of Doubting Him, Becoming Angry at Him, or Turning Away from Him

5. To Navigate Difficult Times Well, We Must Recognize God’s Sovereignty, Character, and Wisdom and Trust He Is Working All Things for the Good

Application Question: What stood out most in the text/sermon and why? How is God calling you to apply this message to your life?

Prayer Prompts

• Pray for God to bless those who are suffering with strength, comfort, wisdom, and protection, and that what the enemy wants to use for the bad that God will use for good.

• Pray for God to use his people to be lights throughout the world, to other believers and unbelievers, even in the most difficult seasons, and that others will be built up through their faithful and enduring witness.

• Pray for God to unify his people and bless them through one another, for the mutual-benefit, edification, and refreshment of his saints and for God’s glory.

• Pray for God to deliver us from a spirit of bitterness, anger, unforgiveness, and depression in the midst of our trials and give us joy, peace, righteousness, hope, and healing.

• Pray for God to draw his people near him and that he would draw near them in a deeper, more intimate way.