Exegetical and Hermeneutical Commentary of Ruth 1:20
And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
20. Mara ] The word has the Aramaic, not the Hebr. fem. ending.
the Almighty hath dealt very bitterly with me ] Almost the same words as in Job 27:2. For Almighty the Heb. has Shaddai, perhaps an intentional archaism, see Gen 49:25. Shaddaialone (not El Shaddai) occurs elsewhere only in poetry, e.g. Num 24:4; Num 24:16 and in Job; Naomi’s words in Rth 1:21 fall into poetic rhythm, as the language of emotion usually does in the O. T.
Fuente: The Cambridge Bible for Schools and Colleges
See the margin. Similar allusions to the meaning of names are seen in Gen 27:36; Jer 20:3.
The Almighty – shadday (see the Gen 17:1 note). The name Almighty is almost unique to the Pentateuch and to the Book of Job. It occurs twice in the Psalms, and four times in the Prophets.
Fuente: Albert Barnes’ Notes on the Bible
Rth 1:20
Call me not Naomi, call me Mara.
Naomi
I. Incidents in her life. This world is to all, in some measure, a vale of tears. The pilgrimage of the true Christian is not through verdant plains and flowery fields, but through a waste howling wilderness, where much toil is exercised, many troubles undergone, many perils encountered, and many severe privations endured. God is a Sovereign in the distribution of sufferings and tribulations. His own people have frequently the greatest share of troubles in this life–that their souls, which are too full of earthly attachments, may be weaned from the world. We should learn hence not to murmur nor charge God foolishly under our trials, for if we compare them with those of many of Gods people who were more gracious in their dispositions and tempers than we are they will appear light indeed. We find this bereaved and distressed individual returning towards her native land. She acted wisely, for she was more likely to fare well in her own country–among her relatives and acquaintance, and where the knowledge and fear of God prevailed, than among strangers and idolaters in a foreign land. It would be well if we imitated Naomi in a spiritual point of view. At length we find Naomi in Canaan. When she returned her former acquaintance were greatly astonished at her appearance. Her affluence was gone, her earthly glory had faded away, and her circumstances were mean and narrow. God, however, in mercy, calmed the evening of her day. The troubles of the Christian are not only to end, but to end blessedly–even in bliss and honour!
II. Moral excellences which stood prominently forth in the conduct of naomi under the weight of her tribulations.
1. Her benevolence. Behold it delightfully displayed towards both her daughters-in-law. See how ardently she wished their prosperity, how fervently she prayed for it. Herein she, and all who are under the governance of the same superhuman principle, resemble their Divine Master. He also felt intensely for others–even when He was Himself involved in dangers.
2. Her acknowledgment of God in her troubles. See how piously she develops this feeling (Rth 1:13; Rth 1:20-21). Nothing enables a man to behave as he should in the day of adversity, nothing enables him to keep down an envious and impatient spirit, but the viewing his troubles as the allotments of Heaven, the all-wise appointments of his Father and of his God.
3. Her gratitude both to God and man.
(1) Her gratitude to God. If a few handfuls of corn excited Naomi to offer to her heavenly Father a sacrifice of such fervent praise, how fervent should our praise be for abundance of spiritual food, for Christ Himself to be the strength and joy of our souls? If a little earthly food is a mercy to be acknowledged in songs of adoring praise, how much warmer should our affection be for endless and unmingled felicity for the whole man in the land of everlasting life?
(2) Her gratitude to man. Inasmuch as Ruth had shown kindness to her in Moab, she showed her all possible kindness in Judah. (John Hughes.)
The Almighty hath dealt very bitterly with me.
Unfinished providences not to be rashly judged
How unfit are we to judge of an unfinished providence, and how necessary it is, if we would understand aright the reasons of Gods ways, that we should wait and see the web with its many colours woven out! Three short months, during which those dark providences were suddenly to blossom into prosperity and joy, would give to that sorrowful woman another interpretation of her long exile in Moab. And one Gentile proselyte was thereby to be brought to the feet of Israels God, who was not only to be the ancestress of Israels illustrious line of kings, but of that Divine Seed in whom all the nations of the earth were to be Blessed. When the night seems at the darkest we are often nearest the dawn. Begin to tune thy harp, O weeping saint and weary pilgrim! The night is far spent, the day is at hand. Learn to wait. When the great drama of our earths history is ended; when Christs glorious redemption-work is seen in all its wondrous issues and ripened fruits; when order has evolved itself out of confusion, and light has come out of the bosom of darkness, and the evil passions of wicked men and the malignant devices of evil spirits have been so overruled as to work out the sovereign will of Heaven; when all the enemies of Christ have been put in subjection under His feet, and death itself has died then shall the words spoken at the creation be repeated at the consummation of the higher work of a lost worlds redemption, and God will again pronounce all to be very good. (A. Thomson, D.D.)
Naomis error
Naomi began to err when she ceased to believe in the wisdom and benignity of all those dark events, when she looked upon them, not as expressive of paternal discipline, but of Divine indifference and desertion, when they appeared to her distressed soul as the arrows of judgment rather than the strokes of love; like those affrighted disciples on the Galilean lake who failed to recognize Jesus in Him who was walking in such calm majesty on the tossing waves. She was also wrong in this morbid concentration of her thoughts upon her trials, and in not realizing the many blessings and comforts that yet remained to her. Elimelech and her two sons had been taken, but this lovely and devoted Ruth had been raised up. She was now poor, but she had health; and God had brought her back to those altars and courts of the Lord after which her soul had longed, yea, even fainted. And then there were blessings which she could not lose, and which were of more value to her than a thousand worlds. Besides, how greatly did she err, as devout persons in a despondent mood are so apt to do, in measuring Gods providence, as it were, by her human line, and imagining that the cloud which had hung over her like a shadow of death could not possibly be turned into the morning; just as we may imagine the people near the pole, with their many months of unbroken night, beginning at length to doubt whether the sun will ever rise again. An eloquent writer on astronomy imagines the different aspect in which our earth would appear to us could we be projected from its surface and permitted to look on it from one of the nearest planets, or from the moon. And how different would the afflictions of Gods people often look could they only be projected a few years into the future, and permitted to regard them even in some of their earliest explanations and consequences. Lift up thy head. O thou bruised reed, thou too desponding woman, for lo, the winter of thine adversity is past! Cease to clothe everything in sackcloth. Take down thy long silent harp from the willows, and tune it anew for notes of loudest praise. Thou hast long exercised the duty of self-denial; it is time for thee now to exhibit the duty of delight. (A. Thomson, D.D.)
No bitterness in Gods dealings
Naomi was not wrong in tracing all her changes in condition to God, but she erred in ascribing any bitterness to God in His treatment of her. The father loves the child as really when he administers the disagreeable medicine which is to recover him from disease as when he is dandling him upon his knees. The only difference is in the manner in which the love is shown, and that is accounted for by the differences in the circumstances of the child. In like manner adversity, how bitter soever it may be, is a manifestation of Gods love to us, designed for our ultimate and highest welfare. Now this may well reconcile us to trial. It will not make the trial less, but it will help us to bear it, just as the wounded man is braced for the amputation of a limb when he is told that it is indispensable if his life is to be preserved. (W. M. Taylor, D. D.)
The different effects of affliction
How different are summer storms from winter ones! In winter they rush over the earth with their violence; and if any poor remnants of foliage or flowers have lingered behind, these are swept along at one gust. Nothing is left but desolation; and long after the rain has ceased, pools of water and mud bear tokens of what has been. But when the clouds have poured out their torrents in summer, when the winds have spent their fury, and the sun breaks forth again in glory, all things seem to rise with renewed loveliness from their refreshing bath. The flowers, glistening with rainbows, smell sweeter than before; the air, too, which may previously have been oppressive, is become clear, and soft, and fresh. Such, too, is the difference, when the storms of affliction fall on hearts unrenewed by Christian faith, and on those who abide in Christ. In the former they bring out the dreariness and desolation which may before have been unapparent. But in the true Christian soul, though weeping may endure for a night, joy cometh in the morning, and tribulation itself is turned into the chief of blessings. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Call me not Naomi] That is, beautiful or pleasant.
Call me Mara] That is, bitter; one whose life is grievous to her.
The Almighty] Shaddai, He who is self-sufficient, has taken away the props and supports of my life.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Naomi signifies pleasant or cheerful, or amiable.
Mara signifies bitter or sorrowful.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And she said, call me not Naomi, call me Mara,…. The one signifying “prosperity”, according to Josephus m, and the other “grief”; but he is not always correct in his interpretation of Hebrew words, or to be depended on; by this indeed her different states are well enough expressed, and he rightly observes, that she might more justly be called the one than the other; but the words signify, the one “sweet” and pleasant, and the other “bitter”, see Ex 15:23, and the reason she gives confirms it:
for the Almighty hath dealt very bitterly with me; had wrote bitter things against her, brought bitter afflictions on her, which were very disagreeable to the flesh, as the loss of her husband, her children, and her substance; see Lam 3:15.
m Antiqu. l. 5. c. 9. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
(20) Call me not Naomi, call me Mara.Here we have one of the constant plays on words and names found in the Hebrew Bible. Naomi, we have already said, means pleasant, or, perhaps, strictly, my pleasantness. Mara is bitter, as in Exo. 15:23. The latter word has no connection with Miriam or Mary, which is from a different root.
The Almighty.Heb., Shaddai. According to one derivation of the word, He who is All Sufficient, all sufficing; the God who gives all things in abundance is He who takes back (see Note on Gen. 17:1).
Hath dealt very bitterly.Heb., hemar, referring to the preceding Mara. The pleasantness and joys of life are at an end for me, my dear ones passed away, bitterness and sadness are now my lot.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Call me not Naomi, call me Mara Naomi means pleasant, or, more exactly, my pleasantness; Mara signifies bitter or sorrowful. The mysterious and severe dispensations of the Almighty had turned all her former pleasures into bitterness and woe.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And she said to them, “Do not call me Naomi, call me Mara, for the Almighty (Shaddai) has dealt very bitterly with me.”
But as Naomi heard her name being spoken it brought home to her the significance of her name, ‘sweetness’ or ‘delight’. And it made her feel very bitter. She called on them not to speak of her as Naomi, but as Mara (bitterness), because Shaddai had dealt very bitterly with her. Note the use of Shaddai rather than YHWH. LXX translates as ‘the Almighty’. It was not the covenant name, but more a title which indicated His world-wide rule as God of the nations (Gen 17:1 with Gen 17:4-5, ‘a multitude of nations’; Gen 28:3, ‘a company of peoples’; Gen 35:11, a company of peoples). Naomi recognised that it was God in His world-wide sovereignty who had so dealt with her as she had, as it were, ‘dwelt among the nations’. Compare how it was as ‘El Shaddai’ that God had ‘made Himself known to the patriarchs’ (Exo 6:3), that is, brought out the fullness of what the name signified by means of His activity as Lord over all nations, as he watched over them among the nations in a land that was not theirs, whereas it was not until His deliverance of His people at the Exodus that He had demonstrated the full significance of His Name as YHWH their covenant God and thus ‘made known’ His Name to them by what He accomplished. His making known of Himself essentially as YHWH by means of His activity is a theme of Exodus. See Exo 5:2; Exo 6:3; Exo 6:7; Exo 7:5; Exo 7:17; Exo 8:22; Exo 10:2; Exo 14:4; Exo 14:18; Exo 16:12; Exo 29:46; Exo 31:13; compare Exo 9:14; Exo 9:29. Note also Deu 29:6; Jos 24:31; 1Sa 3:7).
Fuente: Commentary Series on the Bible by Peter Pett
I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?
Such language is suitable to a sinner. It is the highest evidence of grace, when the soul is led to see the hand of God in our afflictions. And oh! how very precious is it when the soul can say, “I went out full in creature-comforts, creature-confidences, creature-dependencies; but my God hath stripped me of them all. Call me no longer therefore pleasant; but let my name be bitterness.” How delightful are those preparatory works of God the Holy Ghost in the heart! And Reader, depend upon it, when your soul and my soul are thus emptied of all that we once named pleasantness, then are we prepared for that precious gift in Jesus of the new name, and the white stone, which no man knoweth, saving he that receiveth it. Compare Isa 62:2 with Rev 3:12Rev 3:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Rth 1:20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
Ver. 20. And she said unto them. ] She put her mouth in the dust, and spake in a low language, suitable to her present condition. God had afflicted her, and she would carry her sails accordingly. Many are humbled, but not humble; low, but not lowly. These have lost the fruit of their afflictions, saith Augustine, and are therefore most miserable. God, saith another, calls no man Benjamin, but those whom their own hearts call Benoni in their humility. He salutes them not “Naomi,” beautiful, who do not humbly feel themselves Marah, bitter.
Call me not Naomi, call me Marah.
“ Magna repente ruunt, summa cadunt subito. ”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
them. Feminine. And the verb “call” is feminine, also, so that Naomi was addressing the women. the ALMIGHTY = Shaddai. See App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Naomi: that is, Pleasant
Mara: that is, Bitter
the Almighty: Gen 17:1, Gen 43:14, Job 5:17, Job 11:7, Rev 1:8, Rev 21:22
dealt: Job 6:4, Job 19:6, Psa 73:14, Psa 88:15, Isa 38:13, Lam 3:1-20, Heb 12:11
Reciprocal: Exo 1:14 – their lives Exo 15:23 – Marah Rth 1:2 – Naomi 1Sa 1:10 – in bitterness of soul Job 13:26 – writest Job 23:16 – Almighty Job 27:2 – vexed my soul Psa 107:39 – they are Isa 22:4 – Look Isa 47:9 – these two Lam 3:15 – filled Lam 4:8 – they Mic 1:12 – Maroth Rev 8:11 – Wormwood