Why did Ruth and Orpah make different decisions?

Naomi's daughters-in-law accompany her, moved by the thought of returning with her to her people (v. 10). But this good intention is not enough, for nothing less than faith will do in order to enter into relationship with grace. The behavior of Orpah and of Ruth illustrates this principle. In appearance there is no difference at all between them. Both leave with Naomi and walk with her, thus demonstrating their attachment to her. Orpah's affection is real: she weeps at the mere thought of leaving her mother-in-law; and full of sympathy, sheds still more tears when she finally leaves her. Orpah, the Moabite, also loves Naomi's people: “They said to her, We will certainly return with thee to thy people.” But it is possible to have a very amiable character without having faith. Faith makes a gulf between these two women who are so similar in so many ways. Confronted with impossibilities, the natural heart draws back, whereas faith is nourished on impossibilities and so increases in strength. Orpah gives up a path which has no outcome. What could Naomi offer her? She was ruined, stricken by God, and filled with bitterness; did she yet have sons in her womb to give as husbands to her daughters-in-law? Orpah kisses her mother-in-law and returns to her people and to her gods (v. 15).

Here at last the secret of the natural heart is unveiled. The natural heart may attach itself to God's people without actually belonging to this people. A woman like Naomi surely is worthy of awakening sympathy, but that is not the sign of faith in operation. In the first place faith separates us from idols, causes us to give up our gods, and turns us to the true God. This was the Thessalonians' first step in the path of faith, too (1 Thess. 1:9). Orpah on the contrary turns away from Naomi and the God of Israel in order to return to her people and her gods. Confronted by this difficulty, she shows that she is unable to endure the test. She indeed weeps as she leaves, but she does leave, just like that charming young man who went away sad, unable to decide to separate himself from his possessions in order to follow a poor and despised Master.

Ruth's case is quite different. What precious faith she displays: full of certainty, resolution, and decision! No objection can change her mind. How clearly faith sees its goal! She listens to Naomi's words but her decision has been made, for she knows only one path, which for her is the necessary path. What are nature's impossibilities before faith's necessities? Ruth neither allows herself to be deterred by the prospect of not finding another husband, nor even by the Lord's hand stretched out against her mother-in-law; in the obstacles that mount up she sees only so many new reasons for clinging to her decision. Naomi is everything to Ruth, and Ruth cleaves to Naomi.

Both Ruth and Orpah make a profession of devotedness to Naomi. Both profess to leave the land of their fathers, and both have their faces towards the land of Jehovah. But, as ever, profession is put to the test. Naomi says, "Go, each return to her mother's house" (v. 8). They have opportunity given to return. This will bring to light whether the thought of their minds is in accord with their outward profession. If they are "mindful" of that country from whence they came out they have opportunity to return (Heb. 11:15). At once the mind of Orpah is revealed. Her heart clings to the land of her birth. Ruth as we shall see desires "a better country." None the less, Orpah makes a fair profession, but only profession. Her feelings were deeply moved, for she lifted up her voice and wept (v. 9): her affections were stirred for she "kissed her mother-in-law" (v. 14): and her words were fair for she said, "Surely we will return with thee to thy people". (v. 10). It is, however, significant that Ruth makes mention of Naomi's God, but with Orpah it is only Naomi, and Naomi's people. Thus it came to pass in spite of her words, her tears, and her kisses, she turns her back on Naomi, and Naomi's God, and the land of blessing and returns to "her people," "her gods," and the land of the shadow of death.

Naomi's discouraging words exercised and tested the hearts of the young women; "and they lifted up their voice and wept again," seeking some relief or resource in tears, as women will. But there they stood at the parting of the ways, and decide they must forthwith. Naomi's plain speaking was a stringent trial of their inward motives. Should they forsake their mother-in-law, or their own mothers? Should they leave the land of Moab for the land of Israel? Should they seek Jehovah, the God of Naomi and her fathers, or should they continue to serve the gods of their own people and of their own childhood? Each decided for herself what to do. "And Orpah kissed her mother-in-law, but Ruth clave to her." (Ruth 1:14).

Orpah's kiss was an affectionate farewell, coupled with a decent and sincere regard for her husband's mother, but nothing more. Ruth's embrace expressed similar affection and respect, but indicated also, what Orpah lacked, an entire surrender of herself to a future life of faith in the living God. Naomi, however, appeared to have some doubts of the latter's sincerity, and she again advised her to stay in her native land, for she said to Ruth, "Behold, thy sister-in-law is gone back to her people and to her gods: return after thy sister-in-law" (Ruth 1:15). But neither sisterly affection nor matronly advice could change her steadfastness. A divine power was secretly, but irresistibly working within her. As it has been said, "If Orpah shows us the feelings of nature, Ruth certainly displays the power of grace."

In leaving Moab, the elder widow felt that the case of her young companions greatly differed from her own. She was an Israelite, and was returning to the land of her birth, of her family inheritance, and of her God. But Orpah and Ruth had no such prospect in Judah. Indeed, they would leave behind in Moab their relatives, their own nation, and their idols. And Naomi felt she ought not to expect them to renounce their natural ties with Moab on her account; she would journey on alone to Bethlehem. Therefore, Naomi advised them each to return "to her mother's house," at the same time invoking the blessing of Jehovah upon both of them for their kindness to her and to the dead (Ruth 1:8-9).

The young widows were both deeply affected by Naomi's kind and considerate words, and they wept much as she kissed them, but strongly protested that they were prepared to accompany her to Bethlehem, saying, "We will certainly return with thee to thy people" (vers. 9, 10). But Naomi had learned wisdom out of her own experience. She no doubt remembered her late husband's rash decision to go away from "the house of bread" and to seek bread elsewhere, and she recalled its unhappy results. At any rate, she besought her daughters-in-law to make no such hasty choice. They would gain no earthly benefit by following a forlorn and forsaken woman as, alas, she was. They must not expect a second marriage into the house of Israel. Besides, added Naomi mournfully and rather peevishly, "I am in much more bitterness than you; for the hand of Jehovah is gone out against me" (Ruth 1:11-13).

The decision was made by Naomi to return to her land (v. 6). It was not repentance that moved her as much as it was the news that the Lord had given the blessing of plenty of food in Israel. Thus often God will draw by His mercy rather than drive by reproofs, for it is the goodness of God that leads to repentance (Rom. 2:4). Naomi began the journey with her two daughters-in-law, who were evidently attached to her (v. 7).

But the poor woman was apparently thinking that there would be nothing in Israel for these two Moabitish widows. In fact, a Moabite was not to be allowed in the congregation of Israel even to the tenth generation (Deut. 23:3), so that it seemed a hopeless prospect for either Ruth or Orpah. Naomi therefore urged them to return to their mothers' houses (v. 8), desiring that the Lord would deal kindly with them and they might find husbands with whom to be content (v. 9).

She kissed them, but both of them wept and told her they wanted to return with her to her people (v. 10). When Naomi saw this concern on their part, was it faith for her to discourage them? No, it was not. But she was like so many believers who get away from the Lord. They do not encourage others to come to where the Lord is because they think there is nothing there to attract them! They are thinking of the circumstances rather than of the Lord Himself. Can He not satisfy the hungry soul? Naomi said she was too old to have a husband and bear sons who might marry these widows (v. 12). Did she think she must be their only resource in Israel? But faith becomes extremely weak when one has backslidden.

On the journey back Naomi takes these two girls aside and faithfully and truthfully puts before them what they must expect when they reach the land. From Ruth's words in verse 16, we judge that Naomi told them that she would doubtless be a wanderer going from place to place, that she would have no dwelling place. Only a lodging here or a lodging there, that her's was a rejected people, her God a despised God, and that even death might befall her. These facts prove too much for Orpah. Had it been a rosy, happy, joyful lot, she might have continued but such a path as this was not to her liking and she preferred Moab with "its gods that cannot save." What a sad record indeed, but yet how many today there are who have professed to be followers of Jesus Christ, yet when they are brought face to face with the facts of the Christian pathway, they are not prepared to pay the price. After all it is a narrow pathway, it is often a thorny way, and it does cost something to live a real Christian life, there are sorrows and sufferings and we must face the situation fairly, but then - Is it worthwhile?

Considering in the light of Ruth's subsequent history her resolute determination to accompany her mother-in-law, it seems certain that her conscience and heart must have been deeply exercised by something of the truth of God which she had seen and heard and believed to be true. Inward anxiety and unrest were now constraining her to forsake her idols and seek the favour of Jehovah, the living God of Israel. But she feared lest Naomi's repeated dissuasions might turn her from her purpose. Accordingly, Ruth's fervent outburst of devotion and determination came swiftly in reply.

"And Ruth said, 'Do not intreat me to leave thee, to return from following after, thee; for whither thou goest I will go, and where thou lodgest I will lodge; thy people shall be my people, and thy God my God; where thou diest will I die, and there will I be buried.'" This emphatic declaration she confirmed by a solemn oath — "Jehovah do so to me, and more also, if aught but death part me and thee." The piety, resolution, and enthusiasm of this speech convinced Naomi of the integrity and determination of Ruth. "And when she saw that she was steadfastly minded to go with her, she left off speaking to her. And they two went until they came to Bethlehem" (Ruth 1:16-19).

Let us, before passing on, glance again at verse 14, where we read that in contrast with the departure of Orpah, Ruth "clave to her (Naomi)." The word, "clave," denotes Ruth's complete self-surrender in love and loyalty to her new calling. She was yielding herself wholeheartedly and unreservedly to share not merely the temporal fortunes of her mother-in-law, but the worship of Jehovah in the land of His chosen people.

To cleave is the term used by God at the beginning of human history to express the undivided and unchanging affection that a man should maintain for the wife of his choice (Gen. 2:24); this love is so intimate and unifying that by cleaving the "two shall be one flesh" (Eph. 5:31). Moreover, cleaving is expressive of the loving obedience and worshipping service which should mark the people of God, and six times the children of Israel were exhorted by Moses and by Joshua to cleave to Jehovah their God (Deut. 10:20; Deut. 11:22; Deut. 13:4; Deut. 30:20; Joshua 22:5; Joshua 23:8). It is significant, therefore, that in recording Ruth's decisive step towards Bethlehem, it is said that she "clave" to Naomi. Her choice sprang not from a mere whim of her friendly emotions, but from a rooted conviction of her soul. Her eye was upon the God of Israel rather than upon the mother of her dead husband.

By her outspoken and uncompromising decision to accompany Naomi (Ruth 1:16-17), Ruth showed what was working deep down in her heart. She believed that Jehovah was God in Israel, and with her mouth she openly confessed that Naomi's God was her God, thus fulfilling the two conditions of the righteousness of faith, concerning which Paul speaks in Rom. 10:9-10.

Then the test comes: Orpah has opportunity to return. Naomi says, "Go, return each to her mother's house." This calls forth the fact that Orpah was marked by a great deal of nice natural feeling, for we read, "They lifted up their voice and wept." Indeed, it looked as if Orpah was going to pass the test, for she appears to make a very definite decision to cast in her lot with Naomi and the people of God, for she joins with Ruth in saying, "Surely, we will return with thee to thy people." Moreover, she is not lacking in natural affection, for we read, "Orpah kissed her mother-in-law " (vv. 9 10, 14).

Nevertheless, in spite of her identification with Naomi, in spite of her tears, her fair words, and her kisses, she returns to her people, her gods, and her land, and we hear no more of Orpah. Her profession was fair; she had the form of godliness, but she lacked the power of godliness — simple faith in God.