Again they wept--but from this moment, Orpah and Ruth take a different course. The former fails in her resolution, embraces her mother-in-law, and returns; the latter "cleaves to her," and remains the solitary example of unconquerable affection, the heroine of the future narrative. In the character of Orpah, we perceive an exemplification of that imperfect obedience which characterizes those who have been induced to pay some degree of attention to the gospel of Christ, but who have been influenced by certain subordinate motives to retrace their steps. She contemplated future poverty with alarm, and cannot be exculpated from a charge of secretly preferring the service of Chemosh, the Moabitish god, to the service of Jehovah. Her affection for Naomi had, perhaps, induced her hitherto to dissemble; and though she persevered to a considerable extent, when the final resolution was to be taken, she paused--hesitated --trembled--and drew back. She could not part with _all_ for this service. In the days of Christ, many treated him with respect, listened to his words, admired, and like the young ruler, even wished to become his follower, but excited the best hopes only to disappoint them. Happy, thrice happy, they who take up the cross, and follow him through much tribulation; nobly resisting the allurements of the world, the demands of earthly friendship, and even the interdictions of human authority, for the sake of Christ and his gospel! The martyr's _crown_ awaits them, for they display the martyr's _spirit_. At a superficial glance, the address of Naomi to Ruth, upon this occasion, seems altogether extraordinary; "Behold, thy sister-in-law is gone back unto her people, and unto her gods; return thou after thy sister-in-law." Did she then really wish to urge this young widow to imitate the conduct of her sister, not only in returning to her relations, but to the service of the gods of Moab? Whatever opinion she entertained of her daughter-in-law's piety, could she really be desirous of placing her in circumstances of such temptation and danger? This supposition would be at least uncharitable, and contradicts probability. It was rather a trial of her sincerity in religion, and an evidence of her determination to use no compulsory measures, not even maternal influence, to coerce her conscience. Her language was, besides, premonitory and warning, similar to the permission given to Balaam, who though apparently admonished to go and curse Israel, was really interdicted.