Read Lamentations 3:1–26

Michael Card writes about lament: “One of the fascinating features of biblical laments…was the way every one transitions. These psalms begin lamenting…and then at some unpredictable point they transition and begin to praise…In three important laments, Psalms 13 and 69 and Jeremiah’s Lamentations, the word hesed appears at this turning point. It marks the transition from despair to hope.”

The prophet Jeremiah wrote the grief-saturated book of Lamentations in the aftermath of Jerusalem’s destruction and Israel’s exile in 586 BC (see our August 2025 study). Lamentations is a raw outcry of pain and loss. Jeremiah began chapter 3 by blaming God for his hardships. He accused God of afflicting him, driving him away, and turning against him out of wrath (vv. 1–3). Then, Jeremiah described his body—broken, aged, and covered in darkness (vv. 4–6).

These physical details vivify his human vulnerability and agony. Jeremiah’s pain was also spiritual. In verses 7–9, he uses the metaphor of a prisoner. His grief felt like thick walls and heavy chains. Most devastating was the seeming silence of God. He likened God to a bear or a lion who attacked and left him for dead. Jeremiah’s grief took a social and emotional toll. His people mocked him (v. 14) until his hope and peace were gone (vv. 17–18).

But God! In verse 21 we see a turning: “Yet this I call to mind and therefore I have hope.” This transition is an intentional shift in thought, leading to one of the most hope-filled declarations in all of Scripture: “Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness” (v. 22). The Hebrew word for “great love” (“steadfast love” in the ESV) is hesed.

Go Deeper

When have you expressed lament? Did you transition to hope? If so, how?

Pray with Us

God, is it possible to trust You even in “the valley of the shadow of death”? Yes, Your Word says that in You we find hope and strength, and Your steadfast love heals the brokenhearted. We praise Your holy name!

Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.Lamentations 3:22–23

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Read Ruth 3:16–18

Elisabeth Elliot once wrote: “Waiting on God requires the willingness to bear uncertainty, to carry within oneself the unanswered question, lifting the heart to God about it.” At its core, waiting isn’t about passing time. It’s about exercising trust.

Today’s scene takes place at Naomi’s house, just after dawn. Boaz had left for the city (v. 15), and Ruth returned home with his bountiful gift. Naomi greeted Ruth as “daughter” and asked about her visit (v. 16). She was eager to hear the story; so much depended on the outcome. The narrator doesn’t recount the complete conversation. He simply sums up Ruth’s account: “Then she told her everything Boaz had done for her” (v. 16).

We learn about Boaz’s gift and his parting words: “Don’t go back to your mother-in-law empty-handed” (v. 17). Interestingly, this remark from Boaz was not included in the actual account (vv. 6–14). The author adds it here because of its particular importance for Naomi. The word “empty” references Naomi’s declaration of emptiness in chapter 1: “I went away full, but the LORD has brought me back empty” (v. 21). Ruth had been present when Naomi made that initial despairing statement, so it is fitting for Ruth to articulate Boaz’s care for Naomi—his hesed desire to fill both her stomach and her heart.

Naomi now understood the depth of Boaz’s commitment. She was confident in his character, his purpose, and his ability. So, with this assurance, Naomi counseled Ruth to “wait” (v. 18). To sit still and trust—in both Boaz and the Lord. Once again, we are left in suspense. We wait with Ruth to learn the outcome of Boaz’s trip to the city. This is also the last time that Ruth and Naomi speak. They step aside as Boaz takes the lead.

Go Deeper

We don’t always get answers as quickly as we would like. When have you waited on God for answers? Were you able to trust Him in those circumstances?

Pray with Us

Lord, thank You for the wonderful lessons You are teaching us this month. Today, together with Ruth, we’re learning how to wait patiently on You to act. Instill in us this trust and patience, we pray!

Whoever drinks the water I give them will never thirst.John 4:14

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Read Psalm 136:1–26

One of the most powerful practices to engage in—especially when we’re feeling discouraged—is to lift our voices in praise, rejoicing in who God has been and how He has worked. Today we’ll sit in the sanctuary of the hesed love of God.

Psalm 136 is a rich liturgical hymn that recalls the mighty acts of God in creation and redemption. This repeated refrain anchors each verse: “His love endures forever.” This line is deeply theological. The Hebrew word translated “steadfast love” is, once again, hesed. It describes God’s covenantal loyalty, mercy, and enduring kindness toward His people.

The psalm opens with a call to thanksgiving, rooted in God’s character—“he is good” (v. 1). And He is the one true God (v. 2). No other can compare. Then the Psalmist traces God’s hesed throughout history—His acts in Creation (vv. 4–9), His deliverance of Israel from Egypt (vv. 10–16), His conquest of Canaan (vv. 17–22), and His ongoing care (vv. 23–25). God created the universe, and He sustains it. He protects and provides for His people. And in every season, the repeated refrain reminds the worshipper that these are not isolated acts. They are a collective expression of God’s unbreakable love.

Psalm 136 echoes the covenant God made with Abraham in Genesis 15, which He fulfilled when He delivered His people from Egypt and gave them the Promised Land. Every victory and every provision were not a result of Israel’s merit. It was only a result of God’s faithful commitment to His promises. The refrain emphasizes the permanence. God’s love is not fleeting; it “endures forever.”

Of course, God’s hesed did not end in the Old Testament. It was most fully realized with Christ on the cross (Rom. 5:8). The love displayed at Calvary is not fickle or fading; it is covenantal, eternal, faithful.

Go Deeper

Have you experienced God’s hesed love in your life? How can you reflect that love to someone else this week?

Pray with Us

Together with the Psalmist, we praise You today, Lord God Almighty! Indeed, Your hesed love endures forever—it’s strong, faithful, eternal. We pray that your love will draw us into closer communion with You.

Give thanks to the God of heaven. His love endures forever.Psalm 136:26

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Read Ruth 3:10–15

Have you ever wanted something badly but were completely unsure how it would turn out? Achieving the goal feels impossible. For Ruth, certainly, her situation was complicated.

At Naomi’s request, Ruth had approached Boaz, asking him to be her redeemer. But another complication will come between them and the redemptive future for which they longed. The scene opens with Boaz responding to Ruth’s overture by uttering a blessing from the Lord and calling her “daughter” (v. 10). He understood her intent to be pure, and he too acted virtuously. He praised her acts of hesed, proclaiming that her gesture of hesed toward him was even greater than the hesed she had shown toward Naomi. Not only had she sacrificed her home to follow her mother-in-law, she also laid aside any preference for a younger man to pursue a marriage with Boaz.

Boaz assured Ruth that he would do as she asked, and he complimented her character (v. 11). He explained that the whole town knew of her reputation. Her uprightness was so astounding that people were talking. The reader should remember that the author said something similar about Boaz in 2:1.

Boaz acknowledged his role and responsibility as guardian-redeemer. But he then uttered an unexpected twist—a new complication (v. 12). According to the clan structure, another nearer relative (guardian) should have first rights of refusal when it came to both the land and Ruth. Boaz acted with full integrity. He would present the opportunity to the nearer guardian before making any move of his own.

Boaz cared for Ruth by reassuring her of his intent, protecting her reputation, and providing more food. The next morning, Boaz went straight to town. He took the initiative in doing the right thing.

Go Deeper

What complications are you facing now? How can you trust God, even in the midst of confusing circumstances?

Pray with Us

Who is like you, God? You love us, You watch over us and guide us. Even in the most difficult, confusing circumstances we can trust You because You have a plan for our lives, and Your plans cannot be thwarted.

What I have said, that I will bring about; what I have planned, that I will do.Isaiah 46:11

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Read Ruth 3:6–9

In a story, when a character makes a bold and risky move, the reader wonders what the outcome will be. The suspense keeps us engaged! In the book of Ruth, we see this kind of suspense. After Naomi laid out her plan for Ruth to visit Boaz by night (vv. 1–5), Ruth went to the threshing floor and put the plan into action. The author emphasizes her complete obedience: “[She] did everything her mother-in-law told her to do” (v. 6).

Ruth remained hidden until Boaz finished eating and drinking. As he crossed to the far end of the grain pile—a more private location—he was “in good spirits” (v. 7). Literally, this phrase can be translated as “his heart was good,” implying being favorably disposed to do the right thing. He would be receptive to Ruth’s approach. After Boaz had fallen asleep, Ruth approached him, uncovered his legs, and lay down at his feet. This situation creates suspense. Will Boaz see her? How will he respond? Boaz was startled awake, and the narration changes to his point of view—putting us in Boaz’s shoes to discover a woman lying near him. His surprise was expressed in his incredulous question: “Who are you?” (v. 9). Ruth chose her response carefully. Perhaps Naomi had coached her on what to say. She identified herself and called herself his “servant,” using the word amah. This word communicated a slave’s vulnerability and need for protection, while still giving appropriate respect.

Ruth then made her bold request. She asked Boaz to spread the corner of his garment (kanaph) over her, using Boaz’s position as guardian-redeemer (go’el) as her justification. The term kanaph can refer to his clothing, but it can also be a general plea for protection. Boaz used kanaph in 2:12 for “wings.” It can also symbolically allude to marriage. Ruth’s intentions are clear. How will Boaz respond?

Go Deeper

Have you ever approached someone with a bold God-sized request? Did you see God work in the response?

Pray with Us

Lord, thank You for the wonderful picture of Your protection, revealed in the tender relationship between Ruth and Boaz. May we live without fear, with a knowledge of Your “wings” of mercy over us.

I will say of the LORD, “He is my refuge and my fortress, my God, in whom I trust.”Psalm 91:2

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Read Ruth 3:1–5

Have you ever wondered: Should I take initiative, or should I wait on God? We can imagine that Naomi might have been asking this of the Lord. Some time had passed, and the harvest was finished. Yet, Naomi had seen no relational progress between Boaz and Ruth. No doubt she was impatient. She felt responsible for Ruth, knowing that the young woman would be even more vulnerable after her death. This concern motivated Naomi to act.

First, Naomi tells Ruth, “I must find a home for you, where you will be well provided for” (v. 1). The word translated “home” in the NIV means a tranquil place. It describes the security and rest that women in Israelite society found in marriage. Naomi also used this word when she said to Orpah and Ruth, “May the LORD grant that each of you will find rest in the home of another husband” (1:9).

Then, Naomi suggested a solution. Boaz was a “relative” (v. 2). She did not use go’el. But since he was a clan relative, the likelihood of Boaz becoming a go’el greatly increased. Finally, Naomi described a detailed plan. She explained that the opportunity was right. (Remember that timing is a theme throughout the book of Ruth.) That night Boaz would be winnowing barley on the threshing floor. This involved tossing the chaff and grain with a fork, allowing the chaff to blow away while the grain fell back onto the threshing floor. Boaz would sleep alone that night to protect the grain.

Naomi instructed Ruth to bathe, put on perfume, and wear her best clothes (v. 3). Ruth’s fresh attire likely signaled the end of her mourning and her readiness for marriage. Ruth was to uncover Boaz’s feet while he slept, lie down, and wait for his instruction. Ruth responded, “I will do whatever you say” (v. 5), showing her radical commitment to both Naomi and God.

Go Deeper

Are you waiting on God right now? Is He calling you to take initiative? Will you radically obey?

Pray with Us

Father, when You call us to step out in faith, help us to obey. Give us hearts that trust Your wisdom and help us to go where You lead. We surrender our lives to Your guidance.

Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.Proverbs 3:5–6

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Read Leviticus 25:18–28, 47–54

When Americans were asked—Who has the greatest responsibility for helping people in need?—the top three answers were the government, nonprofit organizations, and religious institutions. Even so, seventy-two percent of respondents also said it is “extremely” important for them to help their own friends and family members in need.

It is helpful, in our study of Ruth, to reflect on Leviticus 25 which is part of the “Holiness Code.” This section of the Law outlined how Israel’s holiness and purity were to be maintained. The Lord declared, “The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers” (v. 23).

Within this context, the role of the go’el—the guardian-redeemer—is introduced as both a practical and a theological practice. If an Israelite fell into economic hardship and was forced to sell family land (v. 25) or even sell themselves into indentured servitude to a foreigner (vv. 47–54), a close relative (go’el) was expected to intervene and redeem the person and the property. This was not seen as an act of charity. Rather, it was an act of covenantal compassion that was instituted by the Lord and woven into Israel’s culture. Naomi and Boaz would both have understood this.

The Hebrew word go’el means “to redeem” or “to reclaim.” It’s a legal term that carries relational weight. Unlike the impersonal government or an institution, this redeemer was a family member—someone bound by blood and loyalty and covenant responsibility. The go’el’s act of redemption was done with honor. It did not shame or embarrass the recipient. Instead, this redemption was restorative. It was intended to return the redeemed to their rightful place in the community and to preserve the family inheritance given by God.

Go Deeper

How does the law of the guardian- redeemer challenge our responsibility to care for our family, friends, and others?

Pray with Us

Dear Lord, thank You for showing us the way of redemption and restoration. We pray that Your hesed love and care for us will shape the way we care for the people You have placed in our lives.

Follow my decrees and be careful to obey my laws, and you will live safely in the land.Leviticus 25:18

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Read Ruth 2:17–23

According to the Law, a guardian-redeemer (go’el) had the privilege and responsibility of protecting and restoring the rights of a close relative. This included redeeming property, freeing that relative from debt or slavery, and even avenging a relative’s death. Although the verb form of the word is used over one hundred times in Scripture, the book of Ruth gives us the most vivid example.

Today’s passage begins with Ruth threshing the barley she had gleaned (v. 17). Verse 17 emphasizes the amount of grain Ruth had procured—“about an ephah”—enough food for Naomi and Ruth to eat for an entire week. The overwhelming generosity (hesed) of Boaz was demonstrated once again.

Naomi was surprised when Ruth appeared with the ephah of barley and her leftovers from lunch. “Where did you glean today?” she asked (v. 19). But actually, she was more interested in “the man who took notice of [Ruth].” So, Ruth told Naomi about her incredible day, finishing with the man’s name—Boaz. Naomi recognized this name immediately and burst into praise. She pronounced the Lord’s blessing on Boaz. Then she proclaimed: “He has not stopped showing his kindness to the living and the dead” (v. 20). In the Hebrew, the grammatical structure is ambiguous. Was Naomi speaking of the Lord’s kindness or Boaz’s? Perhaps both. Naomi then shared the most important information. This man was a guardian-redeemer (go’el). Boaz had already redeemed Naomi and Ruth from hunger. But this new revelation adds another layer of suspense. What more is to come?

Ruth continued to glean in the field of Boaz about seven more weeks and still “lived with her mother-in-law” (v. 23). Her relationship with Boaz had not yet progressed.

Go Deeper

What did Boaz provide for Ruth as her guardian-redeemer? How does that help us understand God as our Redeemer?

Pray with Us

Merciful God, You provided for Ruth and Naomi by sending a guardian- redeemer. May we remember that You also provide for and redeem us. We praise You!

Our Redeemer—the LORD Almighty is his name—is the Holy One of Israel.Isaiah 47:4

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Read Ephesians 1:1–14

According to the American Worldview Inventory 2025, the percentage of Americans who believe in the God of the Bible has declined significantly “from 73% in the early 1990s to just 40% today.” Dominating the current cultural landscape is “the practical expression of Syncretism”—handpicking and mixing a variety of beliefs from conflicting worldviews.

What we believe about God matters, and the book of Ruth reveals much about the true character of God. In it we see His hesed love and sovereign salvation plan. Throughout the story of Naomi and Ruth, the Lord is at work—often “behind the scenes”—orchestrating circumstances, arranging timing, and directing people for His redemptive purposes.

So today we look at another important passage where the Apostle Paul describes God’s sovereign role in our salvation. Paul opens his letter to the Ephesian church with a profound call to worship the Lord. He reigns over all and has ordained every detail of our redemption from “before the creation of the world” (v. 4). Before time began, God chose us in Christ “to be holy and blameless in his sight.” His choosing was not random. It was relational. He adopted us as sons and daughters “in love”—another act of hesed—and “in accordance with his pleasure and will” (v. 5).

The theme of God’s sovereignty continues in verse 11. Our adoption comes with an inheritance from the God who “works out everything in conformity with the purpose of his will” (v. 11). Nothing is outside of His control. The Father, Son, and Holy Spirit work together for our salvation. The Father chooses (v. 4). The Son redeems (v. 7). And the Spirit seals (v. 13). We are the beneficiaries of God’s divine love and sovereign grace—not because of our effort, but because of His unchanging will.

Go Deeper

Let this truth sink into your heart. You are deeply loved and chosen by God! Praise Him today for His sovereign work on your behalf.

Pray with Us

Holy Father, we praise You for adopting us as Your sons and daughters! Remind us continually of Your love and that You are in control over all things. Thank You for choosing us!

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.Ephesians 1:11

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Read Ruth 2:14–17

From bringing dinner to a friend who is ill to packing boxes for a ministry such as Feed My Starving Children, there are many ways we can serve others through the gift of food. Providing a meal for someone in need is certainly one of the most tangible ways we can demonstrate hesed to the people in our lives.

As we follow the story of Ruth and Boaz, we see this same type of generosity. When it was time for the midday meal, Boaz called to Ruth, “Come over here” (v. 14). She was likely keeping an appropriate distance until he surprisingly summoned her. The fact that Boaz ate with his workers showed his care for them. And when he invited this foreign stranger to join them, they were likely surprised. In ancient Israel, meals were about more than just filling the stomach. A shared meal was an act of hospitality.

Boaz instructed Ruth to enjoy the bread dipped in wine vinegar. He offered her nothing less than the best. After he served her the roasted grain himself. Ruth “ate all she wanted and had some left over” (v. 14). This detail demonstrates once again Boaz’s extraordinary compassion and generosity.

As Ruth returned to the fields, Boaz continued his care. Hesed upon hesed. First, he ordered his workers to care for Ruth psychologically—not to shame her in any way. Then, he instructed them to pull out extra stalks of grain and leave them for Ruth (vv. 15–16). This treatment would have been an unheard-of blessing.

This incredible scene ends with a simple summary of Ruth’s day. “So Ruth gleaned in the field until evening” (v. 17). This moment is pregnant with irony. Ruth must have been stunned by the extraordinary favor she received from Boaz. But she was still unaware of his full redemptive significance.

Go Deeper

Have others shown you love by providing you with a meal? How might you bless others with the gift of food this week?

Pray with Us

Dear Lord, You have given us opportunities to help others. Open our eyes to those opportunities. May we reflect Your kindness and love by serving others in tangible ways.

God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.2 Corinthians 9:8

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Read Ruth 2:8–13

In J.R.R. Tolkien’s The Lord of the Rings, Samwise Gamgee demonstrates uncommon devotion to his friend Frodo. Sam sticks by Frodo through their arduous journey, and when his friend is too weak to finish, Samwise carries him up Mount Doom, iconically declaring: “I can’t carry it [the ring] for you, but I can carry you!”

In the book of Ruth, Boaz showed extraordinary care for the young foreign woman who providentially appeared in his fields. In verse 8, Boaz broke his conversation with the foreman and addressed Ruth for the first time—as “daughter,” which was beautifully significant. Despite her foreign status, he saw her as kin.

Some commentators believe that something happened to Ruth during her “rest in the shelter” (v. 7). The harvesters had possibly approached her in an unwelcome way, which drove her to leave. Boaz had to tell her twice not to go (v. 8). He instructed her to stay with his servant girls. The Hebrew word for “stay” is also used in Ruth 1:14 when Ruth was “clinging to” Naomi. It describes joining together in a continuing relationship.

Boaz then laid out a plan for Ruth’s ongoing care, offering her extraordinary access to the fields. She was to stick close to the other young women for camaraderie and protection. Boaz warned his workers to leave her alone and gave her special permission to drink water the men had drawn (v. 9).

Ruth was overwhelmed by his generosity. She bowed in humble gratitude and asked him why she should enjoy such favor. Boaz responded with glowing admiration. He had heard of Ruth’s sacrificial loyalty to Naomi, her act of hesed. He asked that Yahweh would repay and reward her kindness. He painted a powerful picture of the Lord’s ultimate protection over Ruth. Under God’s wing she would find refuge (vv. 11–12).

Go Deeper

How have others cared for you in your time of need? How have you extended care to others?

Pray with Us

Lord, You are our refuge. Thank You for providing us with care and comfort in Your great love. We praise You for giving us people that care for our needs. Help us do the same in response.

May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.Ruth 2:12

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Read Ruth 2:4–7

When an author presents a character, it can be done directly or indirectly. With direct characterization the author tells the audience what the character looks or acts like. With indirect characterization the author shows the audience what a character is like through dialogue and actions.

In chapter 2, we learn more about Boaz and Ruth. Verse 4 begins with the little transitional phrase “just then.” In the Hebrew, it carries a greater connotation than just timing. It denotes the suddenness and coordination that only the providential hand of God could orchestrate. God can work in an instant!

As soon as Boaz arrived, he greeted his workers with a blessing from God, and they called back the same to him (v. 4). This seemingly simple exchange says volumes about the sort of landowner and boss Boaz had been. He had clearly created a positive and respectful work environment, where he was in close communication with his harvesters, and God was revered. Immediately, Boaz noticed an unknown young woman in his field, and he asked his foreman to identify her. Ruth is again identified by her nationality—Moabite—and by her connection to Naomi, a widow (v. 6). These facts also qualified her to reap in the fields.

Then, the foreman described Ruth’s actions, also revealing a great deal about her character (v. 7). She had asked permission to glean behind the reapers, which was a respectful gesture, not required by the Law. Ruth had worked hard all day, “except for a short rest in the shelter.” The meaning of this final phrase is difficult to interpret. Given the entire context, some commentators believe that during this rest some other workers had accosted Ruth. We will explore this possibility in the coming days.

Go Deeper

What do we learn about Ruth and Boaz in this passage? What do you think your words and actions reveal about your character?

Pray with Us

God, the story of Ruth and Boaz is an example to us of godly behavior. As we study these characters, open our eyes to see what it is You want us to learn from their actions.

Add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness.2 Peter 1:5–6

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Read Ruth 2:1–3

When a new character enters a story, the author must decide what information to share. Excessive back story could detract from the overall narrative. But sharing too little could leave the audience confused. Strategic details are needed, so the new character fits effectively into the plot.

In Ruth chapter 2, another key character, Boaz, is introduced with important descriptors. First, he is described in relationship to Naomi as “a relative on her husband’s side.” Then, it is emphasized that he was “from the clan of Elimelek.” In ancient Israel, the “clan” was the most important grouping in the social structure, and this relationship will become necessary for him to function as a guardian-redeemer. In addition, this new character was “a man of standing” (v. 1). This phrase denotes strength, capability, and wealth. He is a man of status and character: Boaz.

Suddenly, the scene shifts back to the women (v. 2). Ruth is again described as a Moabitess. The author continues to remind his audience of her foreign, vulnerable state. Ruth asked Naomi for permission to go into the fields and glean. Although the Law allowed the poor, aliens, widows, and orphans to do this, they were not always accommodated in reality. Hence, Ruth hoped to glean in the fields of someone who would benevolently allow it (v. 2).

It is interesting that Ruth took the initiative. Naomi was likely still absorbed in her bitterness since she gave only a simple approval. So, Ruth went out to glean. In the Hebrew, the phrase “as it turned out” literally means “her chance chanced” (v. 3). Both the noun and the verb, forms of the same word, are used to communicate that the opposite of “chance” is at work. Rather, a sovereign God was directing the lives of Ruth, Naomi, and Boaz in His gracious providence

Go Deeper

How have you seen God work in your life—specifically in the timing of events or introductions?

Pray with Us

We thank You, Lord, for Your great love. In You, we have forgiveness of sins. Help us serve You in obedience and trust in Your unchanging character.

My God will meet all your needs according to the riches of his glory in Christ Jesus.Philippians 4:19

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Read Exodus 34:1–14

In his book Inexpressible, Michael Card writes, “In the Hebrew mind hesed is always something you do. It is a verb…It is a resonant response to the overwhelming kindness of the God of Exodus 34, who is full of hesed.”

Today, we pause our study of Ruth to look at a striking declaration of the hesed love of God. In Exodus, Moses had communed with the Lord for forty days on Mount Sinai (chapters 16–33). During that time, God gave Moses the Ten Commandments and instructions for construction of the tabernacle. While Moses was gone, however, the Israelites grew impatient. They doubted Moses would return, so they begged his brother Aaron to make a golden calf for them to worship (32:1). When Moses returned and saw their idolatry, he broke the tablets into pieces (32:19). Moses confronted Aaron and called the people to repentance. Then, he pled with the Lord on the people’s behalf. God called the people “stiff-necked” and struck them with a plague. But eventually, the people mourned (33:4) and worshiped (33:10). And God called Moses back to the mountain (34:1–2).

This was another private encounter between Moses and the Lord. Not even the animals would witness the exchange (34:3). And when the Lord descended in a cloud to meet Moses, He revealed more about His character—specifically His hesed compassion and grace, forgiveness and faithfulness. The people’s sin did not change His love.

Even so, the Lord explained, sin would be punished (34:7). When Moses asked for additional evidence of God’s presence, God promised to reveal His wonders and drive out their enemies (34:10–11). In return, He asked for their uncompromising devotion (34:11–14).

Go Deeper

How did God demonstrate hesed to His people, even in light of their sinfulness? How has God shown hesed to you?

Pray with Us

Lord, You revealed Your lovingkindness to Jewish people even in the face of their sinfulness. You did even more for us: Through the sacrifice of Your Son, You took our sin away. May we live in the light of Your love and forgiveness!

The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness.Exodus 34:6

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Read Ruth 1:19–22

There are many stories where the protagonist returns home after a long time away, such as The Count of Monte Cristo, Jane Eyre, The Lord of the Rings. In each, the main character comes back changed. But the hero’s motive for returning is different, as is the reception he or she receives.

This final scene of Ruth 1 opens with the women of Bethlehem welcoming Naomi home. The entire town was “stirred” and surprised by Naomi’s return. They were thrilled to have her back! The women said to one another: “Can this be Naomi?” (v. 19), a rhetorical question that carried the force of an exclamation. Naomi responded with sarcasm and accusations. She ordered the women to stop calling her “Naomi,” meaning “beautiful, pleasant, and good” (v. 20). In Hebrew thought, a person’s name was indicative of their character, so Naomi denied her name—twice (vv. 20–21). Instead, she demanded to be called “Mara” or “bitter.”

Even more concerning was Naomi’s accusation against the Lord. First, she blamed the Almighty for making her life “very bitter” (v. 20). The Hebrew word for “bitter” describes great anguish over one’s circumstance. Job made a similar declaration: “the Almighty, who has made my life bitter” (Job 27:2). Next, Naomi contrasted her “full” state when she left Bethlehem with her “empty” condition now. But her family left Bethlehem during a famine, so they could not have been physically full. Rather, she had been full emotionally, and spiritually.

Even though there was food again in Bethlehem, Naomi felt empty and alone. She even failed to acknowledge Ruth as she hurled her accusations at the Lord. The author reminds the audience of Ruth’s presence though—and the Lord’s provision of the harvest (v. 22). Naomi is not, in fact, empty at all.

Go Deeper

Did Naomi have good reason to be bitter? Have you ever blamed God for a season of pain?

Pray with Us

Holy God, our difficult circumstances can tempt us to take our eyes off Your blessings. When we feel the pain of loss, remind us of the many blessings You have given. Forgive us for our bitter hearts.

Though you have made me see troubles, many and bitter, you will restore my life again.Psalm 71:20

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Read Ruth 1:15–19

Have you ever made a big promise? A promise comes with expectations. Will the promisor fulfill what has been pledged? And what consequences— good or bad—will follow? In this third conversation from the book of Ruth, a monumental promise is made. After Orpah left, Naomi urged Ruth to leave too. Naomi specified that Orpah was returning not only to her people in Moab but also to her gods. This would have included Chemosh, the national god of the Moabites, whose worship involved horrific pagan practices such as child sacrifice (2 Kings 3:27). Orpah’s decision not only severed her tie to Naomi but marked her return to the culture and religious practices of her people.

In Ruth’s resolute reply, she made it clear that she was being led in a different direction. She asked Naomi to stop trying to persuade her to do otherwise. She refused to return to Moab and reaffirmed her commitment to remain with Naomi. First, Ruth committed to living all of her life with Naomi. “Where you go I will go, and where you stay I will stay” (v. 16). “Go” and “stay” are opposites in the Hebrew. Together these clauses create a literary merism—the contrasting extremes represent the whole.

But Ruth committed not only her ongoing presence to Naomi. She also committed to cultural and spiritual unity. Ruth was “all in”—to the point of death (v. 17). Ruth even swore on the name of Israel’s God, thus acknowledging Him as her own. Hearing this speech, Naomi accepted Ruth’s determination and “stopped urging her” (v. 18). Naomi’s logic could not compete with Ruth’s hesed and faith. The women continued their journey and came to Bethlehem (v. 19). If returning to Bethlehem were the narrative goal, the story would end here. But, of course, that was just the beginning. God had so much more in store.

Go Deeper

What promise did Ruth make? What promises have you made to people? What have been the results?

Pray with Us

Father, You are Lord of our lives. When we make promises, help us to be faithful to You and follow Your path above our own. You are the one true God.

Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.Ruth 1:16

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Read Ruth 1:9–14

A literary foil is a character who stands in contrast to another character. The two characters may be very different, but the foil magnifies the nature of the hero.

Today’s passage begins with Naomi kissing her daughters-in-law as the three women wept—an emotional moment, full of grief, fear, longing, and love. At first, Ruth and Orpah both refused to leave Naomi’s side, declaring their commitment to Naomi above their own community (v. 10). Naomi responded with an impassioned, logical argument based on the Levirate law (Deuteronomy 25). It required a brother to marry his brother’s widow if she had no son. Naomi started with two rhetorical questions: “Why would you come with me? Am I going to have any more sons?” (v. 11).

She painted an impossible hypothetical scenario (v. 12). Even if Naomi married that very night and became pregnant immediately, it would be too long for the women to wait. She was highlighting the foolishness of the young women’s emotional choice. Naomi concluded with some shocking exclamations. She declared, “It is more bitter for me than for you” (v. 13)! And she placed the blame on God Himself. His hand was against her (v. 13). She saw all her trials—famine, displacement, death—as evidence of God’s wrath.

The three women wept again. Naomi’s speech stirred their emotions. Orpah took the logical route. She kissed Naomi good-bye and returned home. Orpah does serve as a foil for Ruth—her departure heightens Ruth’s reaction when she “clung to” Naomi (v. 14). The act of “clinging” implies loyalty and love, leaving connection to one group to join another. This word is also used in Genesis 2:24—“a man leaves his father and mother and is united [clings] to his wife.”

Go Deeper

Compare the choices made by Ruth and Orpah. What do you think influenced their decisions? Have you ever faced a similarly agonizing choice?

Pray with Us

Father, thank You for giving us examples of love and loyalty through the story of Ruth. We give You control over our decisions and pray that they would honor You.

I will speak out in the anguish of my spirit, I will complain in the bitterness of my soul.Job 7:11

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Read Ruth 1:7–9

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.

Go Deeper

What does this passage reveal about Naomi’s character? Have you ever had to make a similar decision?

Pray with Us

O Lord, when we face difficult circumstances, help us to extend love to others like Naomi did. We desire to put others first and trust You no matter our circumstances.

The LORD bless you and keep you; the LORD make his face shine on you and be gracious to you.Numbers 6:24–25

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Read Ruth 1:6

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.

Go Deeper

When did you first hear the news of God’s hesed love? How did you respond?

Pray with Us

God, we thank You for Your provision in our lives. You give us blessings because of Your love, not because of anything we have done to earn them.

Because of the LORD’s great love we are not consumed, for his compassions never fail.Lamentations 3:22

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Read Ruth 1:3–5

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?

Go Deeper

Have you ever experienced a period of compounded loss? Or perhaps you’ve walked that road with someone else. How did you process that pain? Pray that our time in Ruth will encourage you for such a time.

Pray with Us

Lord, the story of Ruth gives us an example of what it means to suffer loss. As we face grief in our own lives, help us to lean on You, the “God of all comfort” (2 Cor. 1:3).

My splendor is gone and all that I had hoped from the LORD.Lamentations 3:18

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