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2008-05-18 - Ruth
Installment 6 ~ Chapter 1, Part 1
Verses 1-2: We have already discussed the implications of verse 1
in our introduction. But just as a reminder, the author is setting the groundwork
for the environment in which the story takes place. Israel is in a state
of moral chaos. Decisions are based on self-centeredness and pragmatism.
"In those days Israel had no king; everyone did as he
saw fit" (Judges 21:25).
This really represents a society in anarchy. So one shouldn't be too surprised
that we find Elimelech, whose name means "God is King" or "My God is King,
" making the decision to move his family to Moab. His decision-making process
certainly is not determined by his trust in God. If you asked him, he would
certainly give you plenty of legitimate reasons for going. Clearly, he was
caring for his family, striving to preserve them. Actually, preservation
of the family line is a subtext of the entire story. But in reality, Elimelech
was demonstrating situational ethics. His decisions were pragmatic, based
not on obedience to God, but on what was expedient. But there is a cost to
expediency.
Who is this Elimelech? Well, we know a few things. First, he was of the tribe
of Judah. He lived in Bethlehem. He had a wife and two sons. The Hebrew word
specifically used for "man" in this verse probably signifies someone of
prominence. This would seem consistent with the fact that Boaz was this man's
relative, and Boaz had property and position. So, do we know anything else?
No, for that is all the author has to say. Of course, Jewish tradition goes
way beyond the teachings of scripture, presenting certain assumptions as
factual. Consider the following:
"Elimelech was very wealthy and the ... provider of that generation, who
left Eretz Yisrael because he was selfish and was afraid that all the
impoverished people would come and knock at his door for help. For this he
was punished (Rashi).
'He was punished because he struck despair into the hearts of Israel. When
the famine came, he arose and fled' (Midrash).
Elimelech may have rationalized his departure by claiming that he could not
bear to witness the corruption of the judges while powerless to correct the
situation, or that he was not required to dispense more than a fifth of his
resources to charity - hardly enough to feed all of the hungry (Kol
Yehuda). 1
Bethlehem, which means "house of bread," had become a place of hunger. Judah,
which means praise, had become a place of complaint. The famine appears to
have covered an area much larger than the town of Bethlehem. So, why a famine?
We don't know. There are three possibilities. First, it could be the hand
of the Lord judging the people for their behaviors. Or it could be the result
of the acts of an enemy. Finally, it could be the natural order of life.
Keep in mind, though, God did promise prosperity with obedience, and suffering
with disobedience, so it's not unreasonable to believe God was behind this
famine.
"However, if you do not obey the Lord your God, and do
not carefully follow all his commands and decrees I am giving you today,
all these curses will come upon you and overtake you" ... The sky over your
head will be bronze; the ground beneath you iron. The Lord will turn the
rain of your country into dust and powder; it will come down from the skies
until you are destroyed."... " You will sow much seed in the field, but you
will harvest little, because locusts will devour it. You will plant vineyards
and cultivate them, but you will not drink the wine or gather the grapes,
because worms will eat them. You will have olive trees throughout your country,
but you will not use the oil, because the olives will drop off" (Deuteronomy
28:15, 23-24, 38-40).
In any case, there was famine in the land - and so off goes the family,
Elimelech, Naomi - whose name means "pleasant" - and two sons, go to the
fertile land of Moab. They have left the place of bread and praise, for the
land of God's "washpot". The two sons are named Mahlon and Kilion. which
mean respectively "sick" and "pining," so the fact we find them dying later
shouldn't come as a surprise.
-
Zlotowitz, Rabbi Meir, Translator and compiler, The Book of Ruth,
Mesorah Publications, Ltd., Brooklyn, NY, 1994, p. 61.
To be continued.
Comments or Questions?
Geoff
GKragen@aol.com
http://www.cfdevotionals.org
Additional studies
by Geoff
Podcasts of Studies in Matthew can be found at
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