The Hebrews’ tradition is that this is he in whose time the sun stood still, on account of those who did not keep the law, so that, when they had seen such a miracle, they should turn to the Lord God. And because they scorned to do such a thing, therefore the famine grew worse, and he who seemed foremost in the tribe of Judah not only was expelled from his native land with his wife and sons, made helpless by famine, but even continued in that same exile with his sons.

Next pass with eager eyes to Ruth, who with one short book separates eras—the end of the period of the judges and the beginning of Samuel. It seems a short account, but it depicts the symbolism of the great conflict when the two sisters separate to go their different ways. Ruth follows^[1] after her holy mother-in-law, whereas Orpah abandons her; one daughter-in-law demonstrates faithlessness, the other fidelity. The one puts God before country, the other puts country before life. Does not such disharmony continue through the universe, one part following God and the other falling headlong through the world? If only the two groups seeking death and salvation were equal! But the broad road seduces many, and those who glide on the easy downward course are snatched off headlong by sin which cannot be revoked.^[2]

Now let us look at Ruth, for she is a type of the church. First she is a type because she is a stranger from the Gentile people who renounced her native land and all things belonging to it. She made her way to the land of Israel. And when her mother-in-law forbade her from coming with her she persisted, saying, Wherever you go, I shall go; your people shall be my people; and your God shall be my God. Whichever land receives you as you die, there I too shall die. This voice without doubt shows that she is a type of the church. For the church was called to God from the Gentiles in just this way: leaving her native land (which is idolatry) and giving up all earthly associations, she confessed that he in whom the saints believed is the Lord God; and that she herself will go where the flesh of Christ ascended after his passion; and that on account of his name she would suffer in this world unto death; and that she will unite with the community of the saints, that is, the patriarchs and the prophets. This company, by virtue of which she [Ruth] might be joined to the longed-for saints from the lineage of Abraham, Moses revealed to us in the canticle, saying, Rejoice, you nations, with his people, (that is, people of the Gentiles), pour forth what you believe; exult with those who were first chosen for eternal joy.^[1]

In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the summit of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shadows of grief obscure the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For I reflect on what a dejected height of external advancement I have ascended in falling from the lofty summit of my rest. And, being sent for my faults into the exile of employment from the face of my Lord, I say with the prophet, in the words, as it were of destroyed Jerusalem, He who should comfort me has departed far from me.^[1] . . . For I, my good man, have, as it were, lost my children, since through earthly cares I have lost works of righteousness. Therefore call me not Naomi, that is lovely; but call me Mara, for I am full of bitterness.