As an author crafts a story, deliberate choices are made. It’s almost like standing behind a video camera—deciding exactly what the audience will see in each frame. When needed, the camera pulls back for a wide, “establishing shot” to provide setting and context and summarized background. That is what we found in the opening verses of the book of Ruth.

But to help readers experience the characters and feel their emotions, the author “zooms in” for a close-up. Characters are described in more detail. We see their actions and body language and idiosyncrasies. We listen to dialogue that moves the action and exposes motivation.

Today’s passage is the first of many “close-up scenes” in the book of Ruth. Naomi and her two daughters- in-law had left Moab and began the journey back to Bethlehem. The author doesn’t reveal whether the women had discussed this arrangement prior to their departure. Suddenly Naomi stopped them in their tracks and expressed second thoughts. Perhaps the journey had given her time to see the situation from Ruth and Orpah’s perspective. The two young widows were leaving their home just as Naomi had done during the famine. She knew what struggles and loneliness they would face, and she intended to spare them additional pain. She told them to return to their “mother’s home” (v. 8). It is interesting that she used “mother’s” rather than “father’s”—since their fathers would have been their primary source of provision and protection.

Then, Naomi pronounced a blessing on the young widows (v. 9). She asked Yahweh to shower hesed on the women, just as they had already shown hesed to her and their husbands. It couldn’t have been easy for Naomi to send them home. Their departure would seal her lonesome fate. But releasing them was Naomi’s own act of hesed—even in her grief.

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Hesed is a beautiful and complex Hebrew concept that no single English word can fully convey. It is a multi-faceted relational term, encompassing the ideas of loyalty, faithfulness, goodness, mercy, and love. While hesed presumes emotion, it is primarily an action. Hesed acts to address an urgent need for the recipient. A more powerful person will often act on behalf of a situationally helpless beneficiary.

Of course, God is the source and primary demonstrator of hesed, but the word is also used in Scripture to describe uncommon human love. We pause here because hesed will become a major theme throughout the narrative. Verses 1–5 have already established the setting of the book of Ruth. We have met the initial cast of characters and learned the central dramatic question: Will Naomi be redeemed? These verses left Naomi in the most desperate state—alone and destitute in an alien land.

Then, verse 6 brings a hint of hope. A hint of hesed. Today we are focusing on this key verse—the first place in the book where we see God’s care and lovingkindness at work. It is precisely in Naomi’s moment of deepest despair that important news reached her. The Lord had provided for His people back in Bethlehem. This is the first time Yahweh is mentioned in the story, and His hesed character is on full display. He had not forgotten His people. Since no repentance on the part of Israel is mentioned, this act of covenantal love is best understood as a gracious gift.

Naomi’s response to this good news was decisive. She immediately prepared to return to her home. The Hebrew word for “return” can carry the connotation of restoration and recovery, hinting at the further blessing that God had in store. Naomi’s daughters-in-law, Ruth and Orpah, joined her travel preparation without any documented discussion.

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Many of us have experienced a season of “cumulative grief.” When one loss—of a loved one, a job, our health, our security—follows closely on the heels of another loss, the emotional burden is compounded, making it harder to heal.

In Ruth 1:3–5, we read about Naomi’s painful season of loss upon loss. Some commentators have called her the “female Job.” She lost the security of basic provisions and then her home in Bethlehem. She was living in a foreign, unfriendly land. Then she lost her husband—her partner and provider (v. 3).

This tragedy was only eased by the care of her two sons (v. 3) who married Moabite women, providing hope for a new generation (v. 4). Sadly, however, Mahlon and Kilion’s ten-year marriages to Orpah and Ruth were both marked by infertility before both sons also died (v. 5).

At the end of verse 5, the author returns to Naomi who “was left without her two sons and her husband.” We feel her isolation and loneliness. While the author delivers these details in a direct, staccato fashion, the original audience would have understood the devastating implications of Naomi’s situation.

She faced the harsh reality of living her aged years alone. She had lost the provision and protection of her husband and then her sons— perhaps the worst fate for an Israelite woman. There were not even any grandchildren to bring her joy. On top of that, the family of Elimelech faced annihilation. Ancient Israelite culture placed a high value on family lineage, so the loss of a family from existence was a great tragedy. Every good story hinges on a central dramatic question. So, we ask ourselves: Will Naomi be redeemed?

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In John Calvin’s Institutes of the Christian Religion (1536), he writes: “Man’s nature, so to speak, is a perpetual factory of idols.” Our sinful human hearts have a propensity for crafting and clinging to false gods.

As we begin our study of the book of Ruth, it is helpful to understand the spiritual struggles of God’s people. In Ruth 1:1, the author said this took place “in the days when the judges ruled.” During the period of the judges, Israel existed in a vicious cycle of apathy and sin, punishment and oppression, desperation and repentance, delivery and rest.

Judges 3–16 focuses on six major judges who were both heroic and deeply flawed. Chapter 17 recorded a key transition point. In the following five chapters, the author would describe the tragic results of this relentless sin cycle. Through blatant idolatry and violent wars, we learn just how far Israel had fallen.

Judges 17 provides one specific example through “a man named Micah” (v. 1). His name means “Who is like Yahweh?”—although his actions were far from godly. Micah confessed to his mother that he had stolen her eleven hundred shekels of silver (v. 2). Micah’s mother uttered a curse on the thief, and this motivated Micah to return the goods. Oddly, her response to his confession was a blessing from the Lord, but their resulting actions did not honor Him. She commissioned an idol to be designed. Micah erected a shrine in his home, and he installed his own son (not a Levite) to be the priest. Both mother and son blatantly disregarded the Law, and their list of sins multiplied. This story ends with a key observation about life in the days of Ruth: “In those days Israel had no king; everyone did as they saw fit” (v. 6).

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The Old Testament book of Ruth reads almost like a play. It has well-crafted dramatic dialogue, compelling characters, and rich imagery. While the story may be familiar to you, during this study we will move slowly through the text, taking time to notice every detail and savor each splendid truth.

As the curtain rises, the unknown author of the book gives some background: “In the days when the judges ruled” (v. 1). His original audience lived during the time of the kings—a more stable and prosperous age. But for them, this opening sentence would have brought to mind the moral and spiritual depravity, which had prevailed in that previous age. The love story of Ruth and Boaz will stand in dramatic relief against the chaotic backdrop.

Next, the author sets the stage by giving us the inciting incident—“there was a famine in the land.” This famine was possibly a punishment for Israel’s disobedience and idolatry. Deuteronomy 28, verse 48 lists “hunger” as one curse God may bring if His people worship other gods.

Then, we are introduced to key characters, including “a man from Bethlehem in Judah,…his wife and two sons” (v. 1). Ironically, the name Bethlehem means “house of bread,” but when there was no longer any bread available, the family had to act. They traveled to Moab to “live for a while” (v. 1). The journey was 50 miles, which would have taken them 7–10 days, a relatively short, but nonetheless dangerous, trip. More concerning was the fact that Moab was an enemy of Israel. Moving to Moab was an unusual, even dangerous decision, no doubt influenced by a desperate situation. In verse 2, the family members are named. It’s important to note that Elimelek means “my god is king,” and Naomi means “beautiful, pleasant, and good.” They were Ephrathites, which will later become deeply significant. No detail is wasted.

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In Samuel Beckett’s play, Waiting for Godot, two characters occupy the stage and talk, all the while waiting for the arrival of someone named Godot. He is mentioned from time to time but still has not appeared by the end of the drama. Sometimes we might feel like the two characters in this play—we get tired of waiting. When will Christ return? When will justice and righteousness prevail? When will earthly history come to an end? All we can say is what Christ said in the epilogue to Revelation: “I am coming soon!” (vv. 12–13). No matter what “soon” means, the important truth is that He could return at any time.

Who will get into heaven (vv. 14–15)? Those who “wash their robes,” that is, those who accept God’s offer of salvation in Christ. Who won’t get into heaven? Sinners. This is a stark reminder of what’s at stake in following Christ: our eternal destinies. With the consequences so enormous, following in His steps should be our top priority. The implication is that we should always be living by faith and pursuing righteousness (1 John 3:6–9). If we’re truly saved, our lives will show it.

All who hear the words of this book are invited to “come” to the water of life, to salvation in the Lamb (vv. 16–17). Accepting the invitation will eventually lead to the heavenly New Jerusalem. Christ sent this “testimony”—the book of Revelation—as one more call for people to choose eternal life. Why choose against the Alpha and the Omega?

Readers are also warned not to add or take away from the words of this book (vv. 18–19). God will judge and punish anyone who does so. Yes, He is coming soon (vv. 20–21)! The book’s concluding prayer is ours as well: “Come, Lord Jesus.”

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Decades ago, Harvard University purchased a copy of the Magna Carta for $27.50 and put it in storage. The Magna Carta is a historic document from 1215 that helped establish human rights and the rule of law, both of which are foundational to democracy. Last year, Harvard unexpectedly discovered that their copy was one of six rare copies from 1300. How did they know it was genuine? They examined the handwriting, the document’s dimensions, the paper, and other features to verify the discovery.

How would John’s readers know his book was genuinely from the Lord and not just the product of an overheated imagination? An angel told John, “These words are trustworthy and true” (v. 6; Rev. 21:5). God Himself had sent the angel to show John and his readers what “must soon take place.” God is the One who inspired the prophets and indeed all Scripture (2 Tim. 3:16). He’s also the One who inspired this apocalypse. No matter how extreme the narrative may sound, everything in this book is as true and trustworthy as the rest of the Bible.

The key theme of Revelation is the imminent return of Christ (v. 7). “Imminent” means that nothing else needs to happen before the rapture of the church. The blessing for obedient readers is also repeated from the start of the book (Rev. 1:3). John validates that the content of the book is indeed what he saw and heard in the visions from God (vv. 8–9). He mentions again how he tried to worship the angelic messenger but was rebuked and told to worship God alone.

This prophecy should not be sealed up (as in Daniel 12:4) but widely proclaimed (vv. 10–11). Why? Because the “time is near.” John lived two thousand years ago, but time is not the same to God as it is to us (2 Peter 3:8–9).

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In 1997, musician and writer Michael Card released an album Unveiled Hope, based on the book of Revelation. Titles of songs on this album include reminders of themes we’ve encountered in our devotional study this month, such as “To the Overcomers,” “You Are Worthy,” and “The Dragon.” One of my favorite songs is “The New Jerusalem,” drawn from Revelation 21–22.

At the start of Revelation’s final chapter, John recaps and expands his description of the New Jerusalem. In this city, there is a river of the water of life flowing from God’s throne (vv. 1–2). Salvation is a reality we’ll experience fully and always in this place. And not only as individuals: The leaves of the tree of life will bring about the “healing of the nations.” That tree, last seen in Eden, will bear fruit monthly.

The curse (Genesis 3) and the realities of the fallen world we live in today will be utterly gone (vv. 3–4). God will dwell directly with His people, with no barriers in between. We’ll “see his face.” Fellowship with Him will be intimate and unhindered. We as His servants will serve (also translated “worship”) Him, meaning in part that we’ll have meaningful things to do—as opposed to the stereotype that we’ll be sitting around on clouds strumming harps. His name will be on our foreheads, graciously marking us as members of His eternal family. The 144,000 Jewish evangelists similarly will have the Father’s and Lamb’s names written on their foreheads (Rev. 14:1).

In the heavenly New Jerusalem, there will be no darkness or night (v. 5). God will provide the light, and there will be no need for the sun or even for lamps. There we’ll reign forever with Christ. This is the ultimate “And they lived happily ever after”!

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