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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ruth 1:19–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Naomi and Ruth, after many a weary step (the fatigue of the journey, we may suppose, being somewhat relieved by the good instructions Naomi gave to her proselyte and the good discourse they had together), came at last to Bethlehem. And they came very seasonably, in the beginning of the barley-harvest, which was the first of their harvests, that of wheat following after. Now Naomi's own eyes might convince her of the truth of what she had heard in the country of Moab, that the Lord had visited his people in giving them bread, and Ruth might see this good land in its best state; and now they had opportunity to provide for winter. Our times are in God's hand, both the events and the time of them. Notice is here taken,
I.Of the discomposure of the neighbours upon this occasion (Rut 1:19):
All the city was moved about them. Her old acquaintance gathered about her, to enquire concerning her state, and to bid her welcome to Bethlehem again. Or perhaps they were moved about her, lest she should be a charge to the town, she looked so bare. By this it appears that she had formerly lived respectably, else there would not have been so much notice taken of her. If those that have been in a high and prosperous condition break, or fall into poverty or disgrace, their fall is the more remarkable. And they said, Is this Naomi? The women of the city said it, for the word is feminine. Those with whom she had formerly been intimate were surprised to see her in this condition; she was so much broken and altered with her afflictions that they could scarcely believe their own eyes, nor think that this was the same person whom they had formerly seen, so fresh, and fair, and gay: Is this Naomi? So unlike is the rose when it is withered to what it was when it was blooming. What a poor figure does Naomi make now, compared with what she made in her prosperity! If any asked this question in contempt, upbraiding her with her miseries ("is this she that could not be content to fare as her neighbours did, but must ramble to a strange country? see what she has got by it!"), their temper was very base and sordid. Nothing more barbarous than to triumph over those that are fallen. But we may suppose that the generality asked it in compassion and commiseration: "Is this she that lived so plentifully, and kept so good a house, and was so charitable to the poor? How has the gold become dim!" Those that had seen the magnificence of the first temple wept when they saw the meanness of the second; so these here. Note, Afflictions will make great and surprising changes in a little time. When we see how sickness and old age alter people, change their countenance and temper, we may think of what the Bethlehemites said: "Is this Naomi? One would not take it to be the same person." God, by his grace, fit us for all such changes, especially the great change!
II.Of the composure of Naomi's spirit.
If some upbraided her with her poverty, she was not moved against them, as she would have been if she had been poor and proud; but, with a great deal of pious patience, bore that and all the other melancholy effects of her affliction (Rut 1:20, Rut 1:21): Call me not Naomi, call me Mara, etc. "Naomi signifies pleasant or amiable; but all my pleasant things are laid waste; call me Mara, bitter or bitterness, for I am now a woman of a sorrowful spirit." Thus does she bring her mind to her condition, which we all ought to do when our condition is not in every thing to our mind. Observe,
1.The change of her state, and how it is described, with a pious regard to the divine providence, and without any passionate murmurings or complaints.
(1.)It was a very sad and melancholy change. She went out full; so she thought herself when she had her husband with her and two sons. Much of the fulness of our comfort in this world arises from agreeable relations. But she now came home again empty, a widow and childless, and probably had sold her goods, and of all the effects she took with her brought home no more than the clothes on her back. So uncertain is all that which we call fulness in the creature, Sa1 2:5. Even in the fulness of that sufficiency we may be in straits. But there is a fulness, a spiritual and divine fulness, which we can never be emptied of, a good part which shall not be taken from those that have it.
(2.)She acknowledges the hand of God, his mighty hand, in the affliction. "It is the Lord that has brought me home again empty; it is the Almighty that has afflicted me." Note, Nothing conduces more to satisfy a gracious soul under an affliction than the consideration of the hand of God in it. It is the Lord, Sa1 3:18; Job 1:21. Especially to consider that he who afflicts us is Shaddai, the Almighty, with whom it is folly to contend and to whom it is our duty and interest to submit. It is that name of God by which he enters into covenant with his people: I am God Almighty, God All-sufficient, Gen 17:1. He afflicts as a God in covenant, and his all-sufficiency may be our support and supply under all our afflictions. He that empties us of the creature knows how to fill us with himself.
(3.)She speaks very feelingly of the impression which the affliction had made upon her: He has dealt very bitterly with me. The cup of affliction is a bitter cup, and even that which afterwards yields the peaceable fruit of righteousness, yet, for the present, is not joyous, but grievous, Heb 12:11. Job complains, Thou writest bitter things against me, Job 13:26.
(4.)She owns the affliction to come from God as a controversy: The Lord hath testified against me. Note, When God corrects us he testifies against us and contends with us (Job 10:17), intimating that he is displeased with us. Every rod has a voice, the voice of a witness.
2.The compliance of her spirit with this change: "Call me not Naomi, for I am no more pleasant, either to myself or to my friends; but call me Mara, a name more agreeable to my present state." Many that are debased and impoverished yet affect to be called by the empty names and titles of honour they have formerly enjoyed. Naomi did not so. Her humility regards not a glorious name in a dejected state. If God deal bitterly with her, she will accommodate herself to the dispensation, and is willing to be called Mara, bitter. Note, It well becomes us to have our hearts humbled under humbling providences. When our condition is brought down our spirits should be brought down with it. And then our troubles are sanctified to us when we thus comport with them; for it is not an affliction itself, but an affliction rightly borne, that does us good. Perdidisti tot mala, si nondum misera esse didicisti - So many calamities have been lost upon you if you have not yet learned how to suffer. Sen. ad Helv. Tribulation works patience.
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Summary
Ruth 1:21 powerfully articulates Naomi's profound lament upon her return to Bethlehem, a declaration steeped in grief and a perception of divine abandonment. Having departed her homeland "full" with a husband and two sons, she now returns "empty," a widow who has buried her entire immediate family in Moab. Her bitter plea to be called "Mara" instead of "Naomi" encapsulates her conviction that the LORD, the Almighty, has directly testified against her and afflicted her, transforming her pleasant identity into one defined by overwhelming suffering and loss.
Context
Literary Context
Ruth 1:21 serves as the emotional crescendo of Naomi's initial re-entry into Bethlehem, following a decade of immense hardship in Moab. The preceding narrative meticulously establishes the famine that compelled Elimelech's family to seek refuge in Moab (Ruth 1:1-2), followed by the devastating loss of her husband and two sons (Ruth 1:3-5). Naomi's subsequent decision to return to Judah (Ruth 1:6-7) is met with the unwavering devotion of Ruth, whose pledge of loyalty in Ruth 1:16-18 stands in stark contrast to Orpah's departure. Upon their arrival, the entire town is stirred by Naomi's presence, recognizing her despite the passage of time and the ravages of sorrow (Ruth 1:19). This verse is Naomi's raw, unvarnished response to their recognition, articulating the stark and painful contrast between her hopeful departure and her current desolate state. It functions as a critical narrative pivot, setting the stage for God's redemptive work through Ruth, which will gradually unfold to counteract Naomi's deep despair and transform her bitter outlook.
Historical & Cultural Context
The book of Ruth is set "in the days when the judges ruled" (Ruth 1:1), a tumultuous period in Israelite history often marked by spiritual decline, social instability, and cycles of divine judgment. Famine, as experienced by Naomi's family, was a frequent and devastating occurrence, often interpreted by the Israelites as a direct consequence of covenant disobedience or divine displeasure. The family's migration to Moab, a foreign and often adversarial nation, underscores the extreme desperation of their situation. Within ancient Israelite society, widowhood was a profoundly precarious state, as women were largely dependent on male family members for economic provision, social protection, and continuation of the family line. Naomi's return "empty" thus signifies not only the tragic loss of her immediate family but also a complete loss of social standing, economic security, and the traditional means of support. Her repeated invocation of "the LORD" (Yahweh) and "the Almighty" (Shaddai) reflects a deeply ingrained Israelite understanding of God's absolute sovereignty over all aspects of life, including misfortune, even if her personal interpretation is heavily colored by her profound anguish.
Key Themes
This verse powerfully encapsulates themes of profound grief and loss, presenting a raw and authentic human response to cumulative tragedy. Naomi's declaration forcefully highlights the theme of divine sovereignty, as she directly attributes her suffering to God's active hand, believing He has "testified against" and "afflicted" her. This perspective, while entirely understandable given her immense pain, establishes a theological tension that the remainder of the book will meticulously resolve, ultimately demonstrating God's hidden yet faithful work even amidst apparent abandonment and desolation. The verse also introduces the critical theme of identity and naming, as Naomi attempts to redefine herself from "pleasant" (Naomi) to "bitter" (Mara), reflecting her shattered internal state. This crisis of identity foreshadows the eventual and miraculous restoration of her joy, purpose, and standing within the community, culminating in the joyful affirmation found in Ruth 4:14-17. Her lament resonates deeply with the cries found in numerous Psalms of lament, where the suffering individual pours out their heart to God, questioning His ways while still acknowledging His ultimate power and authority.
Exposition and Analysis
Key Word Analysis
This word (H4392) denotes a state of completeness, abundance, or being filled. In Naomi's poignant recollection, it refers to her departure from Bethlehem with her husband and two sons, representing a family unit that was whole, prosperous, and secure, embodying the blessings of lineage and provision. Her vivid memory of this past "fullness" intensely sharpens the pain of her present "emptiness."
This adverb (H7387) means "emptily," "without anything," or "in vain." It stands in stark, devastating contrast to "full," powerfully portraying Naomi's desolate state. She has lost her husband, her two sons, and any material wealth they might have accumulated during their time in Moab. Her return is not merely a lack of possessions but a profound void in her life, a complete and crushing reversal of her former state, symbolizing the overwhelming weight of her losses.
This divine name (H7706), frequently translated as "Almighty," emphasizes God's immense power, self-sufficiency, and often, His provision and blessing, particularly as seen in the patriarchal narratives (e.g., Genesis 17:1). Naomi's specific use of "Shaddai" here is profoundly significant; she invokes the name of the powerful, all-sufficient God, yet she perceives Him not as her benevolent provider but as the direct source of her affliction, highlighting the agonizing depth of her despair and her desperate wrestling with divine sovereignty.
Verse Breakdown
"I went out full, and the LORD hath brought me home again empty:"
Naomi initiates her lament by drawing a stark and painful contrast between her past prosperity and her present destitution. "Full" (H4392, mâlêʼ) refers to her departure from Bethlehem with her husband (H1980, hâlak) and two sons, representing a complete, thriving family unit and a sense of security and blessing. "Empty" (H7387, rêyqâm) signifies the tragic loss of all three, leaving her widowed and childless. The direct attribution, "the LORD (H3068, Yᵉhôvâh) hath brought me home again (H7725, shûwb) empty," reveals her deeply held conviction that her devastating circumstances are not mere misfortune but the direct, sovereign, and intentional act of God. She sees His hand, albeit through the lens of severe and overwhelming suffering.
"why [then] call ye me Naomi, seeing the LORD hath testified against me,"
Naomi challenges her townswomen to cease calling her by her given name, "Naomi" (H5281, Noʻŏmîy), which means "pleasant" or "my pleasantness." Her identity, she profoundly believes, has been irrevocably altered and shattered by her suffering. The phrase "the LORD (H3068, Yᵉhôvâh) hath testified (H6030, ʻânâh) against me" suggests a legal or judicial context, implying that God has acted as a witness or even a prosecutor against her, confirming her "guilt" or condemning her to this desolate fate. This reflects a deep theological understanding of God's active and personal involvement in human affairs, even if her interpretation is one of judgment rather than discipline or testing.
"and the Almighty hath afflicted me?"
Reinforcing her previous statement, Naomi uses another powerful divine name, "the Almighty" (H7706, Shadday), to underscore the immense power and totality of her suffering. "Afflicted" (H7489, râʻaʻ) means to spoil, to make bad, to harm, or to cause distress. By invoking "Shadday," the all-powerful and self-sufficient God, Naomi emphasizes that her suffering is not random or accidental but a deliberate, powerful act of God. Her lament is not a denial of God's existence or power, but a raw, honest wrestling with His perceived harshness and a profound, unvarnished expression of her deep pain.
Literary Devices
Ruth 1:21 is rich with Contrast, most notably between Naomi's departure "full" and her return "empty," which powerfully encapsulates her tragic journey and immense loss. This Juxtaposition highlights the profound and devastating reversal of her circumstances. The verse also employs Irony, as her name "Naomi" (meaning "pleasant") stands in stark opposition to her current bitter reality and her desired new name "Mara" (meaning "bitter"), creating a poignant commentary on the disjunction between her identity and her experience. Naomi's direct attribution of her suffering to "the LORD" and "the Almighty" exemplifies Anthropomorphism, as she portrays God as an active, personal agent, almost a legal adversary who has "testified against" and "afflicted" her. This is a classic form of Lament, a common biblical genre where an individual pours out their grief, complaint, and questions to God, often expressing a deep sense of abandonment or divine judgment. The repetition of the divine names ("the LORD" and "the Almighty") in close proximity also serves as a potent form of Emphasis, underscoring her unwavering conviction about God's direct and powerful involvement in her plight.
Theological and Thematic Connections
Naomi's lament in Ruth 1:21 is a profound and authentic expression of raw human suffering and a desperate wrestling with divine sovereignty. Her deeply held conviction that God has actively brought her to this state of "emptiness" highlights a pervasive biblical understanding that God is intimately involved in the affairs of humanity, even amidst hardship and tragedy. While her perspective is undeniably limited by her overwhelming pain and immediate circumstances, the overarching narrative of the book of Ruth ultimately reveals God's faithful, hidden, and redemptive hand at work behind the scenes, meticulously transforming her bitterness into an unexpected blessing. This verse profoundly validates the human experience of lament, demonstrating that it is not only permissible but often spiritually necessary to express profound grief, even questioning God, without denying His existence, power, or ultimate goodness. It powerfully underscores the inherent tension between human perception of suffering and God's overarching, often hidden, and always benevolent purposes.
Reflection and Application
Naomi's raw and unvarnished honesty in Ruth 1:21 offers a profound validation for our own experiences of grief, devastating loss, and deep disillusionment. It serves as a powerful reminder that genuine faith does not preclude profound pain, and that it is not only permissible but often spiritually necessary to express our deepest anguish, our most bitter questions, and our sense of abandonment directly to God. In those moments when life feels utterly "empty" and we perceive God's hand as one of affliction or judgment, Naomi's lament grants us permission to name our pain, to cry out without reservation, and to wrestle honestly with the seeming harshness of our circumstances. While her immediate perspective is one of overwhelming despair, the broader narrative of Ruth beautifully illustrates that God's purposes extend far beyond our immediate suffering. He is actively at work even when we cannot perceive it, orchestrating redemption and bringing unexpected blessing out of the bitterest experiences. This profound truth encourages us to hold onto hope, trusting that even in our darkest valleys, God is utterly faithful and His ultimate plan is for our good and His glory, even if it is not immediately apparent. We are called to lament honestly and fervently, yet to also diligently look for the subtle, often hidden, ways God is working to bring new life, restoration, and profound joy.
Questions for Reflection
FAQ
Did God truly afflict Naomi, or was it simply a series of unfortunate events?
From Naomi's deeply personal and theological perspective, God absolutely afflicted her. Her language ("the LORD hath testified against me, and the Almighty hath afflicted me") indicates a strong, unwavering conviction that God was directly and sovereignly responsible for her suffering. In the ancient Israelite worldview, there was a profound and pervasive sense of divine sovereignty, where God was seen as actively involved in all aspects of life, encompassing both blessings and misfortunes. While modern perspectives might attribute some events to natural causes, human choices, or random chance, the biblical narrative frequently presents God as the ultimate orchestrator of circumstances, even if His reasons are not immediately clear to the suffering individual. The book of Ruth, while commencing with Naomi's bitter lament, ultimately reveals God's overarching redemptive plan unfolding through Ruth's unwavering loyalty and Boaz's remarkable kindness, demonstrating that God's purposes are often far grander, more loving, and more redemptive than our limited, pain-filled perspectives can initially grasp (see Ruth 4:14-17).
Christ-Centered Fulfillment
Naomi's profound lament of emptiness in Ruth 1:21, attributing her suffering to the Almighty, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Her poignant experience of leaving "full" and returning "empty" powerfully foreshadows the divine condescension of Christ, who, though eternally "full" of divine glory and power, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). Jesus, the spotless Lamb of God, willingly bore the ultimate affliction and divine judgment, becoming utterly "empty" on the cross, enduring separation from the Father, so that humanity, once empty and alienated from God by sin, might be made spiritually "full" in Him (Colossians 2:9-10). Naomi's desire to be called "Mara" (bitter) points to the bitter cup of suffering Christ drank in Gethsemane (Matthew 26:39), enduring the Father's perceived abandonment as He bore the world's sin, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Yet, through His profound "emptying" and suffering, Christ secured our "fullness," bringing us into an eternal inheritance of life, hope, and true spiritual pleasantness, transforming our "Mara" into genuine "Naomi" through His glorious resurrection and the promise of a new creation where all tears are wiped away and sorrow is no more (Revelation 21:4).