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Jephthah had scattered Ammon behind the hills and the Hebrews dwelt in comparative peace and security. The sanctuary at Shiloh was at length recognised as the centre of religious influence; Eli was in the beginning of his priesthood, and orderly worship was maintained before the ark. People could live quietly about Bethlehem, although Samson, fitfully acting the part of champion on the Philistine border, had his work in restraining the enemy from an advance. Yet all was not well in the homesteads of Judah, for drought is as terrible a foe to the flockmaster as the Arab hordes, and all the south lands were parched and unfruitful.
We are to follow the story of Elimelech, his wife Naomi and their sons Mahlon and Chilion whose home at Bethlehem is about to be broken up. The sheep are dying in the bare glens, the cattle in the fields. From the soil usually so fertile little corn has been reaped. Elimelech, seeing his possessions melt away, has decided to leave Judah for a time so as to save what remains to him till the famine is over, and he chooses the nearest refuge, the watered Field of Moab beyond the Salt Sea. It was not far; he could imagine himself returning soon to resume the accustomed life in the old home. True Hebrews, these Ephrathites were not seeking an opportunity to cast off pious duty and break with Jehovah in leaving His land. Doubtless they hoped that God would bless their going, prosper them in Moab and bring them back in good time. It was a trial to go, but what else could they do, life itself, as they believed, being at hazard?
With thoughts like these men often leave the land of their birth, the scenes of early faith, and oftener still without any pressure of necessity or any purpose of returning. Emigration appears to be forced upon many in these times, the compulsion coming not from Providence but from man and man's law. It is also an outlet for the spirit of adventure which characterizes some races and has made them the heirs of continents. Against emigration it would be folly to speak, but great is the responsibility of those by whose action or want of action it is forced upon others. May it not be said that in every European land there are persons in power whose existence is like a famine to a whole country-side? Emigration is talked of glibly as if it were no loss but always gain, as if to the mass of men the traditions and customs of their native land were mere rags well parted with. But it is clear from innumerable examples that many lose what they never find again, of honour, seriousness and faith.
The last thing thought of by those who compel emigration and many who undertake it of their own accord is the moral result. That which should be first considered is often not considered at all. Granting the advantages of going from a land that is over-populated to some fertile region as yet lying waste, allowing what cannot be denied that material progress and personal freedom result from these movements of population, yet the risk to individuals is just in proportion to the worldly attraction. It is certain that in many regions to which the stream of migration is flowing the conditions of life are better and the natural environment purer than they are in the heart of large European cities. But this does not satisfy the religious thinker. Modern colonies have indeed done marvels for political independence, for education and comfort. Their success here is splendid. But do they see the danger? So much achieved in short time for the secular life tends to withdraw attention from the root of spiritual growth--simplicity and moral earnestness. The pious emigrant has to ask himself whether his children will have the same thought for religion beyond the sea as they would have at home, whether he himself is strong enough to maintain his testimony while he seeks his fortune.