Ruth 1:15

KJV

And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.

KJV (with Strong's)

And she said {H559}, Behold, thy sister in law {H2994} is gone back {H7725} unto her people {H5971}, and unto her gods {H430}: return {H7725} thou after {H310} thy sister in law {H2994}.

Complete Jewish Bible

She said, "Look, your sister-in-law has gone back to her people and to her god; go back, after your sister-in-law."

Berean Standard Bible

“Look,” said Naomi, “your sister-in-law has gone back to her people and her gods; follow her back home.”

American Standard Version

And she said, Behold, thy sister-in-law is gone back unto her people, and unto her god: return thou after thy sister-in-law.

Commentary

### SUMMARY
Ruth 1:15 marks a critical juncture in the narrative, as Naomi, having just witnessed Orpah's sorrowful departure, issues a final, poignant plea to Ruth. She urges Ruth to follow her sister-in-law back to her native land, her family, and, significantly, to her ancestral deities. This verse serves as Naomi's ultimate test of Ruth's commitment, setting the stage for Ruth's iconic declaration of unwavering loyalty and profound faith that will not only reshape her personal destiny but also play a pivotal role in the unfolding of God's redemptive plan for Israel and all humanity.

### CONTEXT
* **Literary Context:** This verse immediately follows Orpah's tearful but decisive return to Moab in [Ruth 1:14](/ruth/1-14 "Ruth 1:14 - Orpah's Farewell"). Naomi has previously made repeated, heartfelt attempts to persuade both of her Moabite daughters-in-law to leave her and return to their own people, citing her inability to provide for their future security and well-being (cf. [Ruth 1:11-13](/ruth/1-11-13 "Ruth 1:11-13 - Naomi's Plea for Her Daughters-in-Law to Return")). With Orpah's departure, Ruth 1:15 presents Ruth with a singular, explicit invitation to choose the path of least resistance and cultural expectation. It functions as the dramatic climax preceding Ruth's profound and transformative declaration of unwavering loyalty and faith in [Ruth 1:16-17](/ruth/1-16-17 "Ruth 1:16-17 - Ruth's Vow of Loyalty and Faith"), which irrevocably shifts the narrative's trajectory and reveals the depth of Ruth's character and spiritual commitment.
* **Historical & Cultural Context:** The book of Ruth is set during the tumultuous period of the Judges, a time characterized by spiritual apostasy and social instability in Israel (cf. [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). A severe famine in Judah had compelled Elimelech's family to seek refuge in Moab (cf. [Ruth 1:1](/ruth/1-1 "Ruth 1:1 - The Setting of the Book of Ruth")). Moab, a neighboring nation, was frequently at odds with Israel and was notorious for its polytheistic worship, particularly of the god Chemosh, often involving child sacrifice (cf. [Numbers 21:29](/numbers/21-29 "Numbers 21:29 - Chemosh, the God of Moab") and [1 Kings 11:7](/1_kings/11-7 "1 Kings 11:7 - Solomon's Idolatry")). For a Moabite widow like Ruth, returning to her own people offered the only culturally sanctioned and economically viable path to security, potential remarriage through levirate custom, and the continuation of her family line. Naomi's urging, therefore, reflects not only her love but also the prevailing societal expectations that widows would be cared for by their own kin, and her deep concern for Ruth's future in a foreign land where she had no family support.
* **Key Themes:** Ruth 1:15 powerfully underscores the overarching theme of **choice and allegiance**. Orpah's decision to return to "her people, and unto her gods" starkly contrasts the familiar comfort and security of paganism with the demanding, often uncertain, call of Yahwism. This verse also highlights the profound theme of **spiritual commitment**, as Ruth's subsequent choice will signify a radical turning away from the idolatrous gods of Moab to embrace the one true God of Israel, Yahweh. Naomi's words, while seemingly a test, also subtly introduce the theme of **self-sacrificial love**, as she prioritizes her daughters-in-law's perceived welfare over her own desperate need for companionship and support in her old age. This selfless love is then mirrored and profoundly surpassed by Ruth's unwavering devotion and loyalty (Hebrew: _hesed_) to Naomi and her God, as famously declared in [Ruth 1:16](/ruth/1-16 "Ruth 1:16 - Ruth's Declaration of Faith"). The entire chapter, [Ruth 1](/ruth/1 "Ruth Chapter 1 - Naomi's Return and Ruth's Choice"), sets up this pivotal moment of decision.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Gods (Hebrew, _ʼĕlôhîym'_):** This plural noun (אֱלֹהִים, H430) is used here to specifically denote the pagan deities of Moab, such as Chemosh, rather than the singular God of Israel, Yahweh, for whom the same Hebrew word is frequently employed in other contexts. The explicit mention of Orpah returning "unto her gods" clearly delineates the religious chasm and the profound spiritual implications of her choice, standing in sharp contrast to Ruth's subsequent commitment to Yahweh. It emphasizes that Orpah's return was not merely a geographical or familial relocation but a reaffirmation of her ancestral idolatry.
* **Return (Hebrew, _shûwb'_):** The verb "return" (שׁוּב, H7725) is a pervasive and highly significant motif throughout [Ruth chapter 1](/ruth/1 "Ruth Chapter 1 - Naomi's Return and Ruth's Choice"), appearing numerous times in various forms. Here, Naomi uses it as a direct, imperative command, urging Ruth to "turn back" to her former life, her people, and her gods. This word signifies a reversal of direction, a turning away from the path toward Bethlehem and, implicitly, from the God of Israel. It underscores the profound spiritual and existential choice Ruth is being asked to make, a turning point that will define her future.
* **Sister in law (Hebrew, _Yᵉbêmeth'_):** This feminine participle (יְבֵמֶת, H2994) specifically refers to a brother's wife, highlighting the familial bond and the levirate custom that would typically apply to widows. Naomi's instruction to "return thou after thy sister in law" emphasizes the social and familial expectation that Orpah's path was the most logical and culturally appropriate for a widow. It frames Orpah as the normative example, making Ruth's eventual decision even more radical and counter-cultural.

#### Verse Breakdown
* **"And she said, Behold, thy sister in law is gone back unto her people,"**: Naomi directly addresses Ruth, pointing to Orpah's action as a compelling example to follow. The phrase "gone back" (שָׁבָה, _shavah_, a perfect form of _shûwb_) reinforces the idea of a decisive turning back to a previous state or location. Orpah's choice is presented as a logical, understandable, and even commendable decision from a human and cultural perspective, given the dire circumstances of widowhood and the prevailing societal norms that dictated a widow's return to her paternal household for protection and potential remarriage.
* **"and unto her gods:"**: This clause is profoundly significant, adding a crucial spiritual dimension to Orpah's decision. It clarifies that Orpah's return was not merely a geographical or social relocation but also a reaffirmation of her allegiance to the pagan deities of Moab. This highlights the spiritual stakes of Ruth's impending choice, emphasizing that her decision would involve a fundamental and exclusive shift in religious allegiance, moving from the polytheism of Moab to the monotheism of Yahweh.
* **"return thou after thy sister in law."**: This is Naomi's direct, final exhortation to Ruth. It is a compassionate yet firm command, urging Ruth to follow the path of comfort, familiarity, and cultural expectation. Naomi is, in essence, giving Ruth every conceivable opportunity to turn back, ensuring that if Ruth ultimately chooses to stay, her decision will be born of genuine, uncoerced conviction and not merely out of obligation or a lack of alternative. This invitation serves to test the depth of Ruth's commitment.

#### Literary Devices
Ruth 1:15 effectively employs **Contrast**, setting up a stark dichotomy between Orpah's choice and the momentous decision Ruth is about to make. Orpah's return to "her people, and unto her gods" is explicitly juxtaposed against the implied alternative of remaining with Naomi and embracing the God of Israel. This creates a moment of intense **Dramatic Tension**, as the reader is left in suspense, anticipating Ruth's response and wondering which path she will choose. The verse also functions as a **Test** or **Trial** for Ruth, as Naomi's words are deliberately designed to probe the depth of Ruth's loyalty and commitment. Furthermore, there is a powerful element of **Foreshadowing**, as Ruth's response will not only define her character and set her apart but also initiate the chain of events that lead to her inclusion in the lineage of King David and, ultimately, the Messiah, demonstrating God's sovereign hand in seemingly ordinary human choices.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 1:15 encapsulates a profound theological truth about the nature of allegiance and the radical, exclusive call to follow God. Orpah's return to "her gods" serves as a stark and enduring reminder that true faith involves an exclusive commitment to Yahweh, demanding a turning away from all other deities, whether they be literal idols or the more subtle "gods" of comfort, security, self-reliance, or cultural conformity that compete for our devotion. Ruth's subsequent decision to cleave to Naomi and, by extension, to Naomi's God (cf. [Ruth 1:16](/ruth/1-16 "Ruth 1:16 - Ruth's Unwavering Vow")), stands as a powerful testament to the transformative power of divine grace and the willingness to sacrifice personal convenience and cultural norms for spiritual conviction. This verse, therefore, challenges believers across all ages to examine their own allegiances and honestly consider whether their primary devotion is to the God of the Bible or to the various "gods" that vie for their worship and loyalty in the modern world.

* [Joshua 24:15](/joshua/24-15 "Joshua 24:15 - Choose This Day Whom You Will Serve")
* [Deuteronomy 6:4-5](/deuteronomy/6-4-5 "Deuteronomy 6:4-5 - The Shema: Love the Lord Your God")
* [Matthew 6:24](/matthew/6-24 "Matthew 6:24 - You Cannot Serve Two Masters")

### REFLECTION AND APPLICATION
Ruth 1:15 serves as a timeless mirror, reflecting the critical choices we all inevitably face regarding our ultimate allegiance. Like Ruth, we are often presented with paths that promise comfort, familiarity, or cultural acceptance, but which may subtly, or even explicitly, lead us away from a full and unreserved commitment to God. Naomi's words, though rooted in genuine love and concern, represent the world's pervasive invitation to return to what is known and safe, to prioritize self-preservation and worldly security over radical faith and divine calling. This verse challenges us to deeply consider what "gods" or comforts we might be tempted to "return" to when faced with hardship, uncertainty, social pressure, or the demanding call of discipleship. True faith, as powerfully exemplified by Ruth's subsequent response, often requires a counter-cultural and courageous decision to abandon the familiar for the sake of following God, trusting implicitly in His sovereign provision and perfect plan even when the path ahead is unclear or fraught with difficulty. It calls us to a loyalty (hesed) that transcends mere sentiment and is rooted in a deep, unwavering spiritual conviction.

#### Questions for Reflection
* **What "comfort zones" or familiar paths might I be tempted to return to when faced with challenges or uncertainties in my faith journey?**
* **In what ways does my daily life demonstrate a primary allegiance to God, or are there "gods" (e.g., career success, financial security, personal pleasure, cultural norms, social approval) that subtly compete for my ultimate devotion?**
* **How does Ruth's decision, in stark contrast to Orpah's, challenge my understanding of true loyalty and the often-demanding cost of authentic discipleship?**
* **What specific areas of my life might God be calling me to make a counter-cultural choice, forsaking the expected or convenient for the sake of His divine call and purpose?**

### FAQ
**Why did Naomi try so hard to send Ruth away?**

Answer: Naomi's repeated and earnest attempts to send Ruth (and Orpah) back to Moab were primarily motivated by profound love, selflessness, and a deep sense of responsibility. She genuinely believed she could not provide for them (cf. [Ruth 1:11-13](/ruth/1-11-13 "Ruth 1:11-13 - Naomi's Inability to Provide for Her Daughters-in-Law")), having lost her husband and sons. Returning to their own people offered them the best chance for security, potential remarriage within their cultural norms, and a future. Her insistence was a compassionate act, ensuring that if Ruth chose to stay, it would be a genuine, uncoerced decision rooted in profound loyalty and not merely out of obligation.

**What does "unto her gods" imply about Orpah?**

Answer: The phrase "unto her gods" (אֱלֹהֶיהָ, _ʾeloheha_) is a crucial and telling detail. It implies that Orpah's return was not merely a geographical or familial relocation but also a definitive return to her pagan religious practices and the polytheistic worship of Moabite deities, such as Chemosh. This stands in stark contrast to Ruth's subsequent, radical commitment to Yahweh, the one true God of Israel (cf. [Ruth 1:16](/ruth/1-16 "Ruth 1:16 - Ruth's Declaration of Faith")), thereby highlighting the profound spiritual dimension of the choice presented to both women.

**Was Orpah's choice wrong?**

Answer: The biblical text does not explicitly condemn Orpah's choice as "wrong" in a moral or ethical sense. From a human and cultural perspective, it was a logical, understandable, and even prudent decision for a young widow seeking security and a future within her own society. However, her decision is presented as a significant foil to Ruth's extraordinary and counter-cultural choice. Orpah chose the familiar, the secure, and the gods of her ancestors, while Ruth chose the unknown, the vulnerable, and the God of Israel. Orpah's decision serves primarily to highlight the truly exceptional nature of Ruth's faith, loyalty, and unwavering commitment, rather than to cast Orpah as inherently evil or morally blameworthy.

### CHRIST-CENTERED FULFILLMENT
Ruth 1:15, by presenting a profound and decisive choice between returning to the familiar and embracing a new, demanding allegiance, powerfully foreshadows the radical call of the Gospel. Orpah's return to "her people, and unto her gods" mirrors humanity's natural and pervasive inclination to cling to the "gods" of this fallen world—idols of security, comfort, self-reliance, cultural traditions, or personal ambition—rather than surrendering completely to the one true God. Ruth's subsequent, radical decision to forsake all for Naomi and, crucially, for Naomi's God (cf. [Ruth 1:16-17](/ruth/1-16-17 "Ruth 1:16-17 - Ruth's Unwavering Vow of Loyalty")) beautifully prefigures the call to discipleship in Christ. Jesus himself commands His followers to "deny themselves and take up their cross and follow me" ([Matthew 16:24](/matthew/16-24 "Matthew 16:24 - The Cost of Discipleship")), often requiring a profound turning away from family, comfort, and worldly allegiances for the sake of the Kingdom of God (cf. [Luke 14:26-27](/luke/14-26-27 "Luke 14:26-27 - Counting the Cost of Discipleship")). Ruth, a Gentile woman, choosing to embrace the God of Israel and eventually becoming an ancestor of King David and, ultimately, Jesus Christ (cf. [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Ruth in Jesus' Genealogy")), powerfully illustrates God's sovereign and inclusive plan to redeem and incorporate all nations into His redemptive story. This plan culminates in Christ, who, through His cross, breaks down the dividing wall of hostility between Jew and Gentile, creating one new humanity (cf. [Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). Her unwavering loyalty (hesed) to Naomi, born of genuine faith, reflects the ultimate loyalty of Christ to His Father and to His bride, the Church, a loyalty that led Him to give His life as the ultimate sacrifice for the salvation of the world ([John 15:13](/john/15-13 "John 15:13 - Greater Love Has No One Than This")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 11:24

Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.

Zephaniah 1:6

And them that are turned back from the LORD; and [those] that have not sought the LORD, nor enquired for him.

2 Kings 2:2

And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said [unto him, As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they went down to Bethel.

Joshua 24:15

¶ And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that [were] on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.

2 Samuel 15:19

Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile.

2 Samuel 15:20

Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth [be] with thee.

Psalms 36:3

The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good.